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AFRICANA COLLECTION
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Plate I
Masai warrior.
THE MASAI
THEIR LANGUAGE AND FOLKLORE
BY
A, C. HOLLIS
WITH INTRODUCTION BY
SIR CHARLES ELIOT
OXFORD
AT THE CLARENDON PRESS
1905
HENRY FROWDE, M.A.
PUBLISHER TO THE UNIVERSITY OF OXFORD
LONDON, EDINBURGH
NEW YORK AND TORONTO
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PREFACE
The Masai occupy a considerable part of the large plains
which extend from about one degree north of the equator to
six degrees south of it, situate in both British and German
East Africa. Those living in British territory commonly call
themselves Il-Maasae 1, whilst the ‘ German Masai ’ are to
a large extent known as ’L-Oikop 2 or Il-Lumbwa 3. In olden
days the coast people termed them without discrimination
Wa-Masai or Wa-Kwavi 4, names which have been perpetuated
by Krapf and others.
Sir H. Johnston states5, and probably correctly, that the
Masai represent an early mixture between the Nilotic negro
and the Hamite (Gala-Somali) ; and that this blend of peoples
must have been isolated somewhere in the high mountains or
plateaux which lie between the Nile and the Karamojo country.
Certain it is that the Latuka, who are supposed to be descen¬
dants of the ancestral Masai, and who occupy this country,
speak a language that is closely allied to the Masai tongue,
and have many customs in common with the Masai. The
accounts which have been published of the habits and
1 When spoken rapidly this word is sometimes pronounced Il-Masae (for
further particulars see also p. 29, note 4).
2 ’L-Oikop is believed to signify the possessors of the land. It also means
murder (see p. 27, note 3, and p. 311).
3 Not to be confounded with the so-called Lumbwa (whose real name is
Kip-sikisi), a tribe living near the "Victoria Nyanza in British East Africa.
These Lumbwa or Kip-sikisi are nearly related to the Nandi, and are
believed to have migrated from north of Mount Eigon (Hobley, Eastern
Uganda, p. 10). Lumbwa is a term of contempt, and signifies a pastoral
people who have taken to agriculture.
4 The meaning of Kwavi (or Kwapi) in Masai is countries or somewhere.
Hildebrandt’s suggestion ( Zeitschrift fur Ethnologie, 1878, p. 349) that Maasae
is derived from the Masai word ’masaa, property, and that Kwavi is a corrup¬
tion of kafi, the Swahili for paddle (given in allusion to their broad-bladed
spears), is probably incorrect.
5 The Uganda Protectorate , vol. ii, p. 796.
IV
PREFACE
customs of the Masai are both numerous and varied, but com¬
paratively little is known of their language. The following
books, which contain either short vocabularies or grammatical
notes, are probably all that exist h
I. Vocabulary of the Engutuk Eloikop, Krapf, Tubingen, 1854.
II. Vocabulary of the Enguduk Iloigob, Erhardt, Ludwigsburg, 1857.
III. Life, Wanderings and Labours in Eastern Africa , Hew, London,
1874.
IV. Nubische Grammatik (Einleitung), Lepsius, Berlin, 1880.
V. Massailand- Exp edition, Fischer. (Mittheilungen der geo-
graphischen Gesellschaft in Hamburg, 1882-3).
VI. A Visit to the Masai People , Last. The Geographical Journal,
1883.
VII. Die Sprache der Il-Oigob (die sogenannten Wakuafi und Masai).
Grundriss der Sprachwissenschaft (Band III), Muller, Vienna, 1884.
VIII. Polyglotta Africana orientalis, Last, London, 1885.
IX. The Kilima-Njaro Expedition, Johnston, London, 1886.
X. Durch Massailand zur Nilquelle , Baumann, Berlin, 1894.
XI. Masai Grammar, Hinde, Cambridge, 1901.
XII. The Uganda Protectorate , Johnston, London, 1902.
My endeavour in writing this book has been to place on
record some of the thoughts and ideas of the Masai people,
before their extinction or their admixture with Bantu
elements and contact with civilization renders this an im¬
possibility. The stories, the proverbs, the riddles, the songs,
and the account of the customs and beliefs of this interesting
people are all given in the words of the relaters themselves.
My thanks are due to Sir C. Eliot for many valuable hints,
and for the kindly interest he has shown in my work;
to Mr. W. J. Monson for the free translation of the songs
and prayers ; to Mr. R. J. Stordy and to Saleh bin Ali for the
loan of their photographs ; and to the Director of the Royal
Botanic Gardens, Kew, and to the officials of the Agricultural
and Forestry Departments, East Africa Protectorate, for
determining the names of the trees and plants.
In conclusion I wish to pay a tribute of the highest praise
to the work of the Church Missionary Society in East Africa.
1 When this was written Merker’s book Die Masai (Berlin, 1904) had not been
published.
PREFACE
Some years ago this body conceived the idea of educating at
their central station at Freretown, near Mombasa, a few of
the most promising of their up-country converts. When
sufficiently advanced, these boys or men are sent back to
their homes and become teachers of the Gospel. Thus, one
Ol-omeni1, a member of the Oikop or Lumbwa Masai, who
had spent some years under the able tuition of the Rev.
A. R. Steggall at Taveta, was baptized under the name of
Justin, and completed his education at the coast. He is now
one of the principal supports of the Society in Southern
Masailand. To the kindness of the Society in lending me
Justin Ol-omeni’s services, and to the diligence of Justin
Ol-omeni himself, I am in a large measure indebted for the
material contained in this book. Philologists will possibly be
interested to hear that there exist Masai (and possibly
members of other tribes whose language has ever been
a closed book) who are able to correspond with one another
in their mother tongue. I have in my possession, for
instance, several letters written in Masai.
As a well-wisher of the Masai and one who has known
them for a decade, I consider that every support should be
given to the Church Missionary Society and to the other
Missions engaged in proselytizing in their midst, for it is only
by the gradual and peaceful civilization of the tribe that
they can be saved from extinction. The encroachments of
civilization are beginning to be felt in East Africa ; and the
famous Rift Valley and the high plateaux where the fierce,
bloodthirsty Masai once reigned supreme, are now becoming
colonized by the white settler. It has often been proved in
other parts of the globe that the native, on the advent of the
white man, alters his habits or ceases to exist, and it is to be
hoped that the Masai will choose the first of these alternatives.
Nairobi,
East Africa Protectorate,
May , 1904.
A. C. HOLLIS.
1 Ol-omeni means He who is despised. When this name was given him,
he was a small, sickly child, and not expected to live.
[vi]
CONTENTS
PAGE
Masai Grammar . i
Alphabet and pronunciation ...... i
Changes of letters . . . . . . . *2,53
The Accent ......... 7
Gender and Number ........ 9
The Article . 10
Cases . . . . . . . . . .14
Substantives . . . . . . . . .18
Adjectives . . . 35
Comparison of Adjectives . . . . . *38
Numerals . 39
Pronouns . . . . . . . . . .41
Personal . . . . . . . . .41
Possessive ......... 42
Demonstrative . . . . . . . .43
Reflexive ......... 44
Relative ........ 45, 50
Indefinite ......... 46
Interrogative . . . . . . . *47
Verbs . 48
Simple Verbs . 57
Verbs denoting motion towards the speaker . . . 71
Verbs denoting motion from the speaker . . . *74
The Dative form ........ ^6
The Applied form . 78
The Reflexive and the Neuter or Quasi-passive form . 79
The Reflexive form of Derivatives ..... 80
Dative Verbs used as Reflexives . . . . .81
Intransitive Verbs . . . . . . . .81
The Reciprocal form . . . . . . .82
Causatives ......... 84
Neuter Verbs ......... 87
Auxiliary and Irregular Verbs . . . . .89
Reduplication . . . . . . . -97
Adverbs .......... 97
Conjunctions . . . . . . . . .100
Prepositions . . . . . . . . .101
Interjections . . . . . . . . .101
Masai Stories . .103
The hare and the elephants . . . . . .103
The warriors and the devil . . . . . .108
The warrior and his sisters; or, Why free love is permitted
among the Masai . . . . . . • 1 1 7
CONTENTS vii
PAGE
The devil called Sae-Kidongoi and the children . . .122
The warriors and the monkeys . . . . . .129
Konyek and his father . . . . . . . 133
The old man and his knee . . . . . . .147
Greed of the old man and his wife . . . . . 155
The woman and the children of the sycamore tree . . 16 1
The father of Marogo . . . . . . .165
The two wives and the twins . . . . . *171
The caterpillar and the wild animals . . . . . 179
The warrior and the Lnmbwa . . . . . .185
The boy, his brother, and their song . . . . .190
The ostrich chicks . . . . . . . .196
The crow who married a woman . . . . . .198
The hare, the hyena, and the lioness’s cave . . . .202
The demon and the child . . . . . . .215
The two Dorobo . . . . . . . . .223
The Dorobo and the giraffe . . . . . . .230
Masai Peo verbs and Sayings . 238
Illustrative Proverbs and Sayings . . . . *251
General Index to Proverbs and Sayings . . . -252
Masai Enigmas . 253
Divisions oe the Masai People . 260
Clans and families . . . . . . . .260
Districts and sub-districts . . . . . . .260
Ages and generations . . . . . . . ,261
Masai Myths and Traditions . 264
The story of the gods ........ 264
A devil . 265
The beginner of the earth . 266
„ ,, (another version) . . . .270
The story of Le-eyo’s disobedience . . . . .271
The origin of the Masai and Bantu people . . . .272
The story of the sun and moon . . . . . *273
The eclipse of the moon . . . . . . .274
Sunrise and sunset . . . . . . . *275
The stars . . . . . . . . . - 275
A halo round the moon and the milky way . . . .276
The rainbow . . . . . . . . .277
Comets . . 277
Sheet lightning ......... 278
The story of the flocks and the rain and sun . . .278
The story of the night and day . . . . . .278
The story of the sky and earth . . . . . -279
Earthquakes . . . . . . . . .279
Volcanoes and steam-jets . . . . . . *279
Caves .......... 280
CONTENTS
viii
PAGE
Masai Customs . 282
Women’s ornaments . . . . . . . .282
Men’s ornaments . . . . . . .28 3, 294
Masai salutations on arrival . . . f . .284
„ „ „ departure ...... 287
Hospitality ........ 287
Cattle, grass, and milk . . . . . . .288
Brand-marks and ear- cutting of cattle, sheep, and donkeys . 290
Warriors’ shields and spears . . . . . .291
Arrows of the elders . . . . . . . .291
The process of moving . . . . . . .292
Warriors’ kraals and slaughter-houses . . . . .292
The feast called the offspring . . . . . .293
Circumcision . . . . . . . . .294
Boys’ circumcision . . . . . . . .296
Girls’ circumcision . . . . . . . .299
The feast called E-unoto or the selection of a chief . . 299
Marriage .......... 302
The refuge (divorce) . . . . . . . .304
Death .......... 304
Mourning .......... 306
People’s souls and spirits, and snakes . , . . .307
Inheritance ......... 309
Crimes . . . . . . . . . .310
The extraction of teeth . 313
Shaving . . . . . . . . . .314
Spitting . . , • • . 3r5
Food . . . . . - 317
Wild animals . . . . . . . . *319
Games . . . . . . . . . .321
Peace ceremonies . . . . . . . .321
The ceremony of the red bead . . . . . . 323
Omens . . . . . 323
The medicine-men . . . . . . . .324
The smiths . . 330
Earthenware pots and gourds . . . . . . 331
Pipes . . . , . . 332
The divisions of the day . . . . . . . 332
Seasons and months . . . . 333
Yawning, hiccoughs, sneezing, and illnesses . . . *334
Trees and medicines . . . . . . . -335
How fire is obtained . , . . . . . *342
Wounds and surgeons ........ 343
Masai curses ......... 344
Masai form of oath ........ 344
Trial by ordeal ......... 345
Songs and prayers . 345
LIST OF ILLUSTRATIONS
PLATE
I. Masai warrior ...... Frontispiece
II. Masai elder wearing a fur cloak which is supposed to
resemble a cobra’s hood .... To face p. xvi
in. (<x) Masai warriors of various ‘ ages ’ and ‘ districts/
each with the shield of his ‘age’ and ‘'district/
(b) Scene on the Uganda Railway. Masai and other
passengers ....... xxviii
iv. Masai warrior, showing pig-tail . . . . .102
v. (a) Masai women carrying firewood. ( b ) Masai wopian
carrying a child, (c) Masai woman, showing neck¬
lace and ’surutya ear-rings . . . . .120
vi. (a) Masai cattle at the foot of O-satima. ( b ) Masai
moving their belongings . . . . . .127
vn. (a) Masai girls, showing ornaments, (b) Masai woman
and child, showing dress and ornaments . . .143
viii. (a) Inside a Masai kraal. (6) Masai woman erecting
kraal . . . . . . . . .170
ix. E-siangiki, or young married woman . . , . 1 7 7
x. ( a ) Masai woman cutting firewood, (b) Scene inside
a Masai kraal, showing women’s ornaments . . 195
xi. (a) Masai drawing blood from an ox by shooting
a blocked arrow into one of the superficial veins of
the neck. (&) Mock duel between two ’L-oingok . 257
xii. (1) Anklet of bells wopi by girls at dances. (2) Bell
worn by warriors who, for bravery, are called ’L-
oingok. (3) Cow-bell. (4) Ol-lenywa fan used by
old men to brush away the flies . . . .272
xiii. (1) Married woman’s ear with e-surutyai ear-ring and
ear ornaments. (2) Stone ear-ring weighing 2 lb.
14 oz. ; used for extending the lobe of the ear . . 283
xiv. (a) Masai rings of iron or brass worn by men and
women. (6) Ear-rings and ornaments worn by men ;
Nos. 1, 4, and 5 are also worn by boys and girls . 284
xv. Masai spears. (1) Old form; (2) Form in use twenty
years ago; (3) Present form . . . . .289
X
LIST OF ILLUSTRATIONS
xyi. (a) Arm clamp of horn worn by warriors. ( b ) Masai
shield (without decoration); (i) front view ; (2) back
view ....... To face p. 291
xvii. (a) Inside a Masai kraal, (b) Place in the woods
where the warriors sleep after eating meat . . 292
xviii. (1) Bracelets of small iron rings bound over leather
bands. (2) Warriors cap. (3) Masai sandal. (4, 5)
Masai warriors’ head-dresses (ostrich-feathers and
lion’s skin) ........ 294
xix. (a) An O-Sipolio, or hoy who has been recently circum¬
cised, wearing a woman’s garments and the ’surutya
ear-rings. (6) Masai warriors, showing the ear-ring
called en-gulale and the arm-ring called e-rap . . 298
xx. (1) Necklace of brass wire, beads, and chains worn by
women. (2) ’N-dorosi garment worn by warriors when
proceeding on a raid after the election of an Ol-aunoni
chief. (3) Ivory arm-ring worn by elders as a sign
of wealth. (4) Belt worn by unmarried women, made
of leather covered with beads of different colours . 301
xxi. (a) Masai woman shaving her husband. (6) Masai
moving their belongings from one kraal to another . 314
xxii. (a) Clubs: (1) Club of rhinoceros horn belonging to the
spokesmen (ol-aigwenani) ; (2) Warrior’s club; (3)
Boy’s club, (b) Masai hatchet . . . -320
xxm. The principal Medicine-man of the Masai, Ol-Onana, the
son of M-Batyany ; (1) wearing the cap of an official
of the East Africa Protectorate, and carrying the iron
poker; and (2) wearing native dress . . *326
xxiv. (1-3) Masai knives and sheath ; (4-7) Arrow heads
(4. used for cupping purposes ; 7. used by boys) . 330
xxv. (a) Razor and case. ( b ) Masai snuff-boxes . . . 332
xxvi. (1) Fire-sticks. (2) Tweezers. (3) Masai stool. (4)
Honey pot. (5) Leather bag . 342'
xxvii. (1, 2) Bow and quiver. (3, 4) Masai sword and sheath 356
[xi]
INTRODUCTION
The present work, by Mr. Hollis, Chief Secretary to the
Administration of the East Africa Protectorate, treats of
the language, traditions, and customs of the Masai, one of the
most interesting and important tribes of those territories.
I am not competent — and there must be few people in the
world who are — to criticize by the light of independent
knowledge the mass of material which he has brought to¬
gether, and will merely attempt briefly to summarize the
information about the race which we now possess. Mr. Hollis’s
previous contributions to anthropology, his opportunities for
studying and daily conversing with the Masai, and his
linguistic talents, which are well known to every one in East
Africa, are a sufficient guarantee for the thoroughness and
excellence of his work.
The Masai at present inhabit the inland districts of British
and German East Africa from the equator to about 6° S.
Few of them are found north of the Line, except an isolated
settlement just south of Lake Rudolf, and they seem to avoid
both the sea and the great central lakes. Many smaller
pieces of water, such as Lakes Naivasha and Nakuru, are
found in their haunts, but they neither use boats nor catch
fish. They are divided at present into two sections, one of
which, called ’L-Oikop, is agricultural and settled, while the
other, or Masai proper, is entirely pastoral and nomadic. The
difference between the two is evidently not ancient, for both
speak practically the same language, and it is probable that
the agriculturalists of the present time are nomads who have
settled down. On the other hand, tradition does not carry
the history of the tribe further back than a century at the
most 1, and it would be rash to assume that the nomad pastoral
state is primitive or very ancient. It is quite probable that
there was a large agricultural settlement on the Uasin-Gishu
plateau from which the more adventurous warriors detached
themselves.
In East Africa the Masai are clearly distinguished by their
language, customs, and appearance from the Bantu races
(although the latter often imitate them, and have received
a certain proportion of Masai blood), and equally clearly
1 The genealogy of the medicine men goes back about 200 years.
INTRODUCTION
xii
related to the Suk-Turkana and Nandi-Lumbwa 1. Somewhat
more distantly allied to the same stock are the inhabitants of
South Kavirondo or Ja-luo. These races again show clear
resemblances to some of the peoples who inhabit the banks
of the Southern Nile, such as the Acholi, Bari, Latuka, Dinka,
and Shilluk. The whole group are sometimes classed together
as Nilotic, and have many peculiarities in common. Their
languages show a considerable, though varying, degree of
affinity; physically they are tall, thin men, with features
which are not markedly negroid, and are sometimes almost
Caucasian : several remarkable customs, such as the nudity of
the male sex and the habit of resting standing on one leg, are
found among them all, The closest connexion seems to be
between the Acholi and the Ja-luo, and between the Masai,
Latuka, and Bari. The Masai, Nandi, Lumbwa, Suk, and
Turkana all possess in a more or less developed form a military
organization which obliges all the male population, between
the ages of about seventeen and thirty, to submit to a special
discipline and constitute a warrior class. A similar organiza¬
tion does not seem to be recorded among the tribes who dwell
along the Nile 2. These latter are not a homogeneous group,
so that the word Nilotic must be used with caution. The
Madi, who occupy a large portion of the country between
Lake Albert and Gondokoro and extend well to the east
of the river, are linguistically different from their neighbours,
and apparently represent an invasion from the west, though
in customs they do not seem to differ markedly from the
Bari.
A glance at the map will show that from the Rift Valley to
the Nile there runs in a north-westerly direction a broad belt
of non-Bantu languages, more or less allied to one another,
Masai, Nandi, Suk, Turkana, Karamojo, Latuka, Bari, and
Dinka. The Karamojo appear to be Bantus who have been
forced to accept an alien form of speech. This distribution
of languages seems clearly to suggest a south-eastward move¬
ment from the country between the north of Lake Rudolf and
the Nile. The hypothesis is rendered more probable by the
fact that in East Africa as elsewhere the course of invasions
has been mainly from the north to the south. This is certainly
1 The name Lumbwa is confusing. It is really a term of opprobrium
applied by the nomadic warriors to agriculturalists of their own or allied
races (not, apparently, to Bantus). Hence the ’L-Oikop are often called
Lumbwa Masai. But the name is popularly and officially applied to a tribe
closely allied to the Nandi who live to the south of the Nyando valley.
2 Baker perhaps alludes to something similar among the Latuka whose
young men, he says, live for fighting only.
INTRODUCTION
xiii
the case with the Gallas, Somalis, and Abyssinians (who are
rapidly encroaching on the Protectorate), and probably with
the Bahima. It also seems probable that the physical type
of these races (Masai, Nandi, Turkana, Dinka, &c.) represents
a mixture between the negro and some other factor. It does
not seem to me possible to make any definite statement as to
what that factor may be, but the neighbourhood of Egypt and
Abyssinia renders several hypotheses plausible. Baker states
that the appearance of the Latuka (who are probably the
closest allies of the Masai) points to a Galla origin, and that
there are Gallas on the east bank of the river Choi only fifty
miles east of Latuka* which they have often invaded. It may
therefore be that the Nilotic tribes, and possibly also the
Hausas to the west, represent a hybrid of the negro and
Galla.
There is absolutely nothing to show when the Masai moved
southwards, but the traditions reported by Mr. Hollis (p. 364,
&c.) seem to place the earliest history of the world in an
East African setting, and convey no hint of an earlier home.
The chief characters in these stories are the Masai, the
Dorobo (hunting tribes), and the Bantu (Meek), and the
principal event some arrangement by which the Masai obtain
a right to all the cattle in the world. This seems to indicate
that they must have been a long time in their present haunts,
and have lost all remembrance of their origin. Some of the
proverbs, such as ‘ The zebra cannot change his stripes/ and
‘ Mountain does not meet mountain/ have a familiar oriental
ring; but it would be unsafe to speculate how they came
to Masailand.
A very different view of the past of the Masai is suggested
by Merker’s recent work ( Die Masai, Berlin, 1904). He
regards them as belonging to the same stock as the ancient
Hebrews, and quotes a great number of traditions respecting
the creation, deluge, ten commandments, &c. which resemble
the Biblical and Babylonian versions of primitive history.
A critical examination of these stories is very desirable,
as one cannot help suspecting that they contain elements
borrowed from Christian or Mohammedan sources. On the
other hand, in all questions affecting the origin of East African
races, our only data are the most recent types of physique,
religion, and language, and we cannot, as in the case of more
civilized nations, go back two or three thousand years with
comparative certainty. We can form no idea of how many
strata of population such a period would represent in Africa ;
what mixtures and disruptions of races it would include.
XIV
INTRODUCTION
A tribe coming from the north like the Masai, and possibly
at one time in touch with races influenced by ancient Egypt,
may conceivably represent not an improvement of the
primaeval African stock but a degeneration of some other
race. Still, the accounts which we have of the Bari and
Dinka ascribe to them the same vague belief in a supernatural
power, which most inquirers have reported as existing among
the Masai, and an absence of traditions respecting the origin
of the human race h
The history of the Masai, as far as we know it for the last
hundred years, presents as its most important feature a conflict
between the pastoral and agricultural sections, ending in the
victory of the former and the annihilation of large settlements
of the latter. The conflict was disastrous for the race, for the
portion which survived depended entirely on cattle and raid¬
ing for subsistence. The herds suffered severely from plague
in the eighties, and the advent of Europeans and the gradual
introduction of the Pax Britannica could not be otherwise
than unfavourable to the pre-eminence of a tribe whose
prosperity depended so largely on continually plundering their
neighbours. Nevertheless from at least 1850 to the early
eighties the pastoral Masai were a formidable power in East
Africa. They successfully asserted themselves against the
Arab slave-traders, took tribute from all who passed through
their country, and treated other races, whether African or not,
with the greatest arrogance. About 1859 they raided Vanga,
on the coast near the present German frontier. Thomson
{Through Masai Land , 1885) describes how, in 1883, they
entered his camp and ordered about the whole caravan,
including himself, as if they had been masters and the
travellers slaves. This period of triumph was succeeded by
one of disaster. Rinderpest attacked the cattle and small-pox
human beings. The surrounding tribes who had suffered
from their raids were not slow to revenge themselves for the
oppression and plunder of the past, and a severe famine
completed the catalogue of misfortunes. The numbers of the
Masai were undoubtedly greatly reduced, and at present those
found in British East Africa only amount to a very modest
figure, variously estimated at from 25,000 to 12,500. The
latter estimate, which is the latest and perhaps the most
correct, is based on the assumption that there are 7,500 in the
1 See Mitterrutzner, Die Dinka Sprache, 1866, p. 56, &c. It is true that some
expressions ascribed to the Dinka, such as ‘We do not know — the wise
men know,’ might be interpreted as a consciousness of the loss of
traditions.
INTRODUCTION
xv
Naivasha province and 5,000 between Kikuyu and Kilima-
Njaro.
The expansion of the tribe seems to have come to an end
about the middle of the last century. About 1830 they
reached their furthest recorded point in the south and were
driven back by the Wagogo and Wahehe. The southward
movements of the Gallas and Somalis kept them back on the
north-east, though as late as the nineties they raided on the
Tana river. It would appear that about 1850 the Turkana
drove the most westerly branch of the Masai from the west
to the south of Lake Rudolf, where they are now settled.
Somewhere about the same period — at the time an old man
can remember according to the native expression — the Masai
dwelling on the Uasin-Gishu plateau attacked those of
Naivasha, and after defeating them were in their turn
thoroughly defeated by a combination of Naivasha and
allies from Kilima-Njaro. The inhabitants of the Uasin-Gishu
were scattered to the four winds : those who escaped their
brethren were annihilated by the Nandi, and only a few
fragmentary remnants survive in Kavirondo, Lumbwa, and
the two villages called Great and Little Enjamusi at the
south end of Lake Baringo. Another branch called ’L-Osigella
or Segelli took refuge in the Nyando valley but were wiped
out by the Nandi and Lumbwa. The Laikipia plateau, which
is now uninhabited like the Uasin-Gishu, was not depopulated
in 1889, when Peters crossed it and had many fights with the
Masai. According to one story, the people of Laikipia raided
some other Masai near Nairobi about 1890 and carried off their
cattle. These cattle were suffering from rinderpest, and the
result was that all the stock of the Laikipia took the disease
and died. This was considered as a judgment on the Laikipia
for raiding their brethren.
At present the agricultural Masai are found chiefly near
Lake Natron and south of Mount Meru in German territory.
In our Protectorate they are represented only by a few
scattered settlements, such as the people of Enjamusi, the
Burkeneji, and perhaps the people of Samburu in the Rendile
country. It would appear that the name Wakwavi, often
applied to the agriculturalists, is merely a Swahili nickname
borrowed from the Masai Kwayi or Kwapi, meaning places.
The pastoral section classify themselves under five districts,
with many subdivisions, namely Kaputiei (Kapite plains),
En-aiposha (Naivasha), Kisongo (the district south and west of
Kilima-Njaro), Uasin-Gishu, and ’L-Aikipyak. The two last
districts, as mentioned, have ceased to exist, and those who
XVI
INTRODUCTION
claim to belong to them live elsewhere. Merker gives as the
principal divisions three provinces, Kisongo, Loita, and
Olbruggo. This is perhaps not according to Masai traditions,
but is not incorrect as a practical description of the present
distribution of the tribe. The Loita and Olbruggo, also
known as Elburgon and Purko, are both subdivisions of the
Naivasha district, of whom the former acquired importance by
refusing to accept the present Laibon, Lenana, and following
instead his brother Sendeyo. Besides these districts, there
are four clans representing genealogical not territorial
divisions: Aiser, Mengana, Mokesen, and Molelyan. The
Aiser seem to enjoy a certain primacy. The medicine men
all belong to this clan, which is specially connected with
Mount Ngong (to the south of Kikuyu), also called Ol-doinyo
loo-’l- Aiser, the mountain of the Aiser.
According to the social system of the pastoral Masai the
male sex is divided into boys, warriors, and elders. The first
stage continues until circumcision, which may be performed
any time between thirteen and seventeen, or sometimes in the
case of poor people not till twenty. Those who are circum¬
cised about the same time (see p. 261 for details) are said
to belong to the same age, and are known collectively by
a distinctive name, stich as 'the White Swords’ or 'the
Invincibles.’ After circumcision the warriors plait their
hair, but, except for a small skin hanging over the shoulders,
and their arms and ornaments (which are described by Mr. Hollis),
go absolutely naked. They subsist entirely on meat, milk,
and blood, and in particular may not smoke or touch intoxi¬
cants. They do not live with the married people, but in
separate kraals with the immature unmarried girls, with
whom they are allowed to cohabit freely. Tradition1 (see
p. 1 17) ascribes this practice to the fear that if girls were
kept away from the society of their own warriors, they would
let themselves be seduced by the enemy ; but the remedy has
been worse than the danger it was to avert. The direct
physical evil is considerable, and is partly responsible for the
diminishing numbers of the race. Besides this, female
morality after such a girlhood was naturally low, even when
the Masai kept to themselves. Now that they have come
into contact with civilization, prostitution and venereal disease
have become deplorably frequent. About the age of twenty-
seven or thirty, or nowadays when raiding is forbidden
somewhat earlier, a warrior marries and settles down. If he
1 It is said that among the Dinka, Bari, and Shilluk there are similar
customs of free love.
Plate II
Masai elder wearing a fur cloak which is supposed to resemble
a cobra’s hood.
INTRODUCTION
xv n
is a man of wealth and importance he may be elected chief 1,
in which case he is responsible for the discipline of the
warriors and their appearance when summoned to fight,
though he does not go to the wars himself. As with most
East African tribes an elder’s ideal of existence seems to be
ease, not unmixed with drunkenness. Proverb No. 64 (p. 249),
'Don’t lie with your feet against a post like the father of
many sons,’ meaning 'Don’t give yourself airs,’ is a vivid
picture of the Masai pater familias taking his ease in the
primitive posture of lying on his back with his feet against
a post, while his family do all the work for him.
Masai women, unlike the men, are carefully dressed in
leather garments, but a rare, and according to our ideas most
unbecoming, custom forces them to shave their heads. Before
marriage they are circumcised, and signalize their change of
state by wearing large circular earrings and necklaces of
brass and iron wire. Both girls and women have their legs
and arms encased in iron ornaments, so that they can some¬
times hardly walk.
This military organization of the Masai made them a most
effective body for destructive military operations, and explains
not only the predominant position which they acquired in
East Africa, but also the respect which they inspired and the
extent to which their customs were imitated by other tribes.
On the other hand, it probably also is the reason why they
never founded any state or polity analogous to the kingdoms
of Uganda and Unyoro. The centre of political gravity was
not with the elders or chiefs, but with a republic of young men,
governed by ideas of military comradeship and desirous only
of military glory. Retirement from this band of warriors as
a chief was honourable, but seems to have been recognized as
a removal to an inferior sphere of activity. The chiefs
arranged the details of the raids which the warriors wished
to undertake, but their power of compelling them to do
anything which they did not wish was very slight.
The nearest approach to a central and superior authority
among the Masai is the medicine man or Laibon (more
correctly Ol-oiboni ; see p. 324, &c.). They all belong to
the Kidongi family of the Aiser clan, and are said to be
descended from a personage called Ol-le-Mweiya, who came
down from heaven and was found by the Aiser sitting on
the top of Mount Ngong. This was nine generations ago,
the genealogy having been preserved. The influence of the
1 The chief is elected from the warriors, but leaves their ranks at once and
becomes an elder.
hollis b
INTRODUCTION
xviii
medicine man is due to his supposed power of prophecy and
divination. No explanation is offered of this power, nor does
it appear that the Laibons are believed to enjoy the
acquaintance and assistance of definite spiritual beings; but
they can foretell the future by such methods as throwing
stones out of a horn, inspecting the entrails of slaughtered
animals, interpreting dreams, and delivering oracles when
intoxicated with honey wine. Great, however, as is their
influence, it does not appear that either among the Masai or
the Nandi, where similar institutions prevail, they have ever
attempted to assume a position like that of the various small
sultans of the coast or the kings to the west of Lake
Victoria.
The most celebrated of these medicine men was Mbatian,
the father of the present holder of the office, Lenana, who
died about 1890. He is celebrated for having prophesied
outbreaks of cattle plague and small-pox, which duly came
to pass; and also for having foretold the arrival of white
people. It is generally said that he bade the Masai be
friendly to them, but Mr. Hollis could not find any cor¬
roboration of this statement. His death was followed by
a disputed succession. There is considerable discrepancy as to
the details of the story, but, according to the versions taken
down by Mr. Hollis (p. 327), Mbatian told his eldest son
Sendeyo that on the morrow he would invest him with the
insignia of a Laibon, of which the principal is an iron club.
Lenana, the younger son, overheard, and presented himself
before his father very early the next morning. Mbatian,
who was very aged and had only one eye, behaved much like
Isaac in similar circumstances, and gave his younger son the
insignia, saying ‘Thou shalt be great among thy brothers
and among all the people.’ In any case, Lenana succeeded,
and was accepted as Laibon by all the Masai except the Loita.
This created a division in the tribe, and as it roughly
corresponded with the division between British and German
territory, Sendeyo was long regarded as the chief of the
German Masai and Lenana of the British. But in 1902
Sendeyo quarrelled with the German administration, made
his peace with his brother, and came over to the British
Protectorate.
The religious ideas of the Masai, as collected by Mr. Hollis,
are vague and unformulated. The commonest word for God
is Eng-ai, which it will be observed is a substantive with
a feminine article. Eng-ai appears to be used either quite
indefinitely and impersonally of remarkable natural phenomena
INTRODUCTION
xix
(especially rain, the sky, and volcanoes), or else definitely and
personally of superhuman beings. In this latter sense it is
said that there are two Gods (Ing-aitin are), the Black God
and the Red God, of whom the former is kindly, but the latter
malevolent. It is the special function and pleasure of the
Black God to provide rain, but the Red God objects to turning
on the celestial water-tap. Loud thunder is the result of the
Red God trying to get to earth through the Black God’s
dominions in order to kill men, but the distant rumbling is
the Black God saying to him, ‘ Do let them alone ; don’t kill
them.’ This happy fancy that the good god is near but
the bad god far, which is probably no accident but due to
the fundamental characteristics of the Masai mind, has
doubtless saved untold suffering, for it does away at once
with the necessity for human sacrifices and all similar
methods of propitiating cruel powers. Besides the Black
and Red Gods there is a quasi-divine personage called
Naiteru-Kop, who appears to have been, if not the creator,
at least the arranger of the present order of things. A man
called Le-eyo appears to have been the principal patriarch,
though there were also Dorobo (hunting tribes) in his time,
so that he was not strictly the first man. Death entered
the world owing to his selfishness and disobedience (p. 269),
and, by an incident common in stories of this kind, his
younger son became the father of the Masai, while his elder
son lost his birthright, and was the ancestor of the inferior
tribes.
The worship of the Masai, like their beliefs, seems to be
somewhat vague and wanting in ceremonial, but Mr. Hollis’s
collection shows that they have definite prayers, and that
they petition the deity more frequently and fervently than
the surrounding tribes are known to do. This is confirmed
by Thomson, who speaks of them howling out prayers to
Eng-ai for hours together. By a custom not without parallel
in other nations, it would appear that the women pray twice
a day, but the men only occasionally and in grave circum¬
stances. The prayers which are for children, rain, and
victory, are addressed to Eng-a'i as a distinct personality
‘ who is prayed to and hears.’ Remarkable also is the phrase
‘the highlands and lowlands of our vast country which
belongs to our God.’ On the other hand, the sun and moon,
the morning and evening star, and the mountain clouds are
also invoked, and one song says in two consecutive verses,
‘He whom I pray to is God,’ and ‘He whom I pray to is
Lenana, our medicine man.’ It is difficult to say whether
XX
INTRODUCTION
we have here primitive and undeveloped religious sentiment
where the personality of the deity is hardly separated
from striking natural phenomena, or remnants of some old
cultus of the heavenly bodies, mountains, and tribal deities
preserved in a hazy way by a military race which had not
paid much attention to religion.
The Masai believe that ordinary persons die like cattle,
and they throw away their corpses to be eaten by hyenas ],
in the revoltingly unceremonious way common to many East
African tribes. Medicine men, however, and influential people
are buried, and their souls are said to pass into snakes, which
are respected in consequence. Many tribes on the Nile also
reverence snakes. It is noticeable that death and misfortune
are not attributed to witchcraft. The Laibon is not the same
as the Witch Doctor of the Bantu tribes, and it is no part
of his duties to detect witches.
As the Masai men will practically do nothing but fight
or tend cattle, they are naturally dependent on others for
all articles, including their arms, which cannot be manu¬
factured by women. There is among them a special tribe
of smiths, called Il-Kunono, who make iron weapons, but are
treated as inferiors and not allowed to marry Masai women.
A somewhat similar tribe are the Dorobo or hunters.
It would appear that the military organization, the aversion
to hunting, to eating game or vegetable food, and to engaging
in agriculture or any productive art are peculiarities specially
developed by the Masai, though some of them have been
imitated by other tribes. Another peculiarity is the shape
of their houses — long low buildings constructed of poles,
grass, and mud, and divided into rooms by partitions. Their
other customs, however, seem to tally with those of the
Latuka, Bari, and Dinka, as far as differences of residence
and occupation permit. Remarkable points of agreement
are the nudity of the men, the shaven heads of the women,
extraction of the middle teeth of the lower jaw, resting in
a standing position on one leg, drinking the blood from living
animals, and spitting as a sign of affection or benediction.
Linguistic evidence points the same way, though ampler
and clearer information about the languages of the Nile
is desirable for purposes of comparison. It is no want
of respect to the labours of Sir H. Johnston and others to
say that the researches of Mr. Hollis have for the first time
1 It has been suggested that this practice may be due to a desire not to
contaminate the earth by burial, but Mr. Hollis could find no trace of this
idea, although he carefully inquired.
INTRODUCTION
xxi
made the grammatical system of the Masai language coherent
and clear. It has a marked love for lengthy formations, and
until the articles, relatives, verbal prefixes and affixes had been
separated out it was impossible to discover not only roots,
but even the simple forms of nouns and verbs. Much still
remains to be done in dividing these forms into their essential
parts and formative elements, but the general structure of the
language appears to be established beyond doubt.
Except for the length of the words, the phonetics are
simple and easy. Difficult groups of consonants and the
harsher gutturals are absent, and the utterance seems to be
somewhat languid, and in particular the pronunciation of
the labials tends to be indistinct. The verb is clearly
distinguished from the noun, and shows great luxuriance
of formation, but has only moderate powers of expressing
the categories of personality and time. A prefix indicates
not only the subject but also the pronominal object; but the
distinction is not always complete : thus Aasuj means either
I follow thee, or they follow me ; Kisuj, thou fol lowest me,
they follow thee, or we follow him. Only present and past
times are clearly and regularly expressed. The future is
sporadic. The imperative is not, as in so many languages,
the simple verbal root, but a form analogous to the subjunc¬
tive. The negative is expressed by m or mi, but various
circumlocutions are also used. There is a great wealth of
derivative forms. These comprise an impersonal passive ;
forms denoting motion to and from the speaker; a form
indicating that the action is done in the interests of some one ;
another indicating the instrument with which or the place
in which a thing is done; reflexive, causative, and neuter
formations.
Unlike the verb, the noun shows very little power of
inflexion, and can only indicate number. The plural is formed
by a great variety of suffixes, such as a, i, o, ra, ta , tin, shi ,
shin, ni, n, k, &c., but it is noticeable that the singular is
often formed from the plural, that is to say, a collective
noun is individualized by the addition of a suffix, e.g. Il-Keyu,
the Elgeyo tribe, Ol-Keyuni, one man of the tribe ; il-akir,
stars, but ol-akira, a particular star. Not only are there no
case inflexions, but prepositions are almost entirely absent, so
that the possibility of indicating case relations in a substan¬
tive is very limited. The nominative and accusative are not
distinguished except by position, even in pronouns. The
genitive is expressed in various ways, usually with the help
of the article and a particle of varying form, in which the
XXII
INTRODUCTION
letter l often occurs. Similar forms, but with t in the place
of Z, are used as a local case with the most various meanings,
such as in, out, to, from, at, with, &c. These very defective
modes of expression are supplemented by the use of the
derivative forms of the verb which indicate motion to or
from, action in the interest of a person or by means of
a thing. After the verb, the vitality of the language appears
to be concentrated in the article and the relative. The
article ( ol , masc. sing., il, plural; en, fern, sing., in plural1)
indicates number and gender. The latter is more analogous
to the grammatical genders in German than to the simple
distinction between male and female beings, ol being used
to denote what is big and strong, and en what is small and
weak, so that side by side with instances of sexual distinction
like ol-ashe, a male calf, eng-ashe, a female calf, we also
have such pairs as ol-ayoni, a boy, eng-ayoni, a small boy;
ol-alem, the sword, eng-alem, the knife. The power of
expressing the genitive and locative cases resides principally
in the article, and as a rule a noun is unintelligible unless
it is accompanied by it, the chief exception being abstract
nouns which naturally are not numerous in the stage of
mental development which the Masai have reached. It is
noticeable that the article is more general in signification
than either the definite or indefinite articles of other languages,
and merely expresses the existence of individual objects or
collective groups as separate entities. But that it is of the
nature of an article and not a mere formative prefix is shown
by the fact that the demonstrative, interrogative, and some
other pronouns can be substituted for it (e.g. ol-tungani, the
m&n; ledo-tungani, that man; kalo-tungani, what man?).
Very remarkable is the use of the article with a genitive
to form a substantival expression, equivalent to the use of an
adjective as a noun in other languages, e.g. ol-lo-’l-masi,
the-of-the-mane, that is, the maned one or lion; ol-le-’l-
lughunya, the-of-the-head, the brain (cf. ey/<e0oAos) ; ol-le-’ng-
aina, the-of-the-hand, the handed one, the elephant (cf. Sanscrit
hastin, an elephant, from hasta, hand).
The relative which offers many resemblances to the article
consists of the syllables o, oo in the masculine, and na, naa in
the feminine. By prefixing it almost any part of the verb
can be turned into an attribute or relative sentence. This
neat and concise usage is an effective compensation for the
scarcity of real adjectives and participles. Also the article
1 Under conditions explained in the Grammar, the article becomes o, e,
eng , and e% in the singular, and i, ing} and iftg in the plural.
INTRODUCTION
xxiii
and the relative can be used together to form a noun :
ol-o-unisho, the-who-sows, that is, the sower.
As far as our limited knowledge of it permits us to judge,
Latuka is the language which most resembles Masai. It is
spoken to the east of the Nile, about 40 N., rather to the
north of Nimule. Unfortunately we have no account of
the grammar, but Emin Bey {Zeitschrift fur Ethnologie, 1882,
pp. 174-8) and Baker {The Albert Nyanza) have given
some contributions towards a vocabulary. About a third of
the words known are obviously the same as the Masai equiva¬
lents, and of the remainder many look as if they would prove
identical when we have a better knowledge of the changes
the consonants may undergo and can separate the roots and
formative elements more accurately. This is a fair percentage
of correspondences, if we consider how quickly unwritten
languages change, and how often one member of a pair of
related words may not be that in most general use. A
traveller’s vocabulary of English and German would probably
give ‘dog’ and ‘Hund’ as corresponding words, and not
mention ‘ hound.’ An inspection of the Latuka words
suggests that a , e, and n represent an article similar to that in
Masai, but that the letter l is not used in this connexion.
Aker, a male sheep, and naker, a female sheep, corresponding
to the Masai ol-kerr and en-gerr, are significant.
The next nearest relative of Masai seems to be Bari1,
spoken to the north-west of Latuka on both banks of the
Nile. Friedrich Muller ( Grundriss der Sprachwissenschaft,
Band III, 1884) noticed the resemblance of this language both
in grammar and vocabulary to Masai. The vocabulary would
appear, however, to contain more than one element, and a
considerable proportion of the words are unlike Masai, and
perhaps are West African in origin. The grammatical forms
are less developed and luxuriant than in Masai, and hence the
words are shorter, but the system seems essentially similar.
The verb has an active and passive voice, and distinguishes
a durative, an aorist, and an imperative. The noun has
a singular and plural formed by various affixes as in Masai,
and the singular is sometimes the longer form, being derived
from the plural by the addition of a syllable indicative of
individuality. There are a few prepositions, but not many,
though more than in Masai. The pronouns are fairly like
those in Masai, and there is an article, masculine lo , feminine
na, plural ti, but it is suffixed to the substantive. It is possible,
however, that a k which is sometimes found at the beginning
1 Mitterrutzner, Die Sprache der Bari , Brixen, 1867.
XXIV
INTRODUCTION
of words may be the remnant of an article. Compare, for
instance, kolong, sun ; kare, river ; konge, eye; komong, face,
with the Masai eng-olong, eng-are, eng-ongu, eng-omom (cf. the
vocatives with prefixed K, p. 15). A relative prefix like 0-,
m- seems not to be known, but we find adjectival phrases
like ko kure, thirsty (with thirst), and lo-dit (masculine),
na-dit (feminine), small, which recall Masai constructions.
The Dinka1 language, spoken to the north of Bari, has,
as Friedrich Muller points out, considerable resemblance to
it. A good number of words can be reasonably compared
with Masai forms, but superficially the likeness is not great,
as the Dinka words are generally monosyllabic and rarely
have more than two syllables. Lem (knife) seems to be the
Masai eng-alem ; mac (fire), en-gima; ton (man), ol-tungani;
pey (moon), ol-apa, Bari yapa; kir (water), eng-are, Bari kare.
It is not, however, probable that the Dinka forms are primitive,
as they are capable of considerable changes which may be
explicable by reference to older and fuller forms. For
instance, lyeb, the tongue (? Masai ol-ngejep), can become
lyep, lyema, lyem, lip and lib ; mac, fire, mane, man, and
mec ; tik, a woman, wife (? connected with en-dito, in-doiye),
tine, tin, ting, dyar. Except for these changes which affect
the plural (e. g. ran, a man, ror, men) and the word on which
a genitive depends (tik, wife, tin e beyn did, wife of the
great chief), Dinka resembles Bari in its general construction.
It would seem that Bari is nearest to the common substratum
of these languages, though it has been exposed to foreign
influences, and that Masai (with which Latuka should perhaps
be included) and Dinka represent modifications in two
different directions, Masai having a profusion of formative
elements which are heaped one on the other and result in very
long words, while Dinka is prone to contraction, which pro¬
duces irregular inflexions.
Turning to the East African languages I think that when
the Nandi-Lumbwa and Suk-Turkana groups have been more
fully investigated they will prove to be closely allied to
Masai, and therefore to the languages with which the latter
is connected. To the best of my belief, our only materials for
the study of these tongues are Johnston’s and Hobley’s
vocabularies, and our knowledge of the grammar is very
defective. It is clear that there is a resemblance between
simple words, particularly those denoting parts of the body
(e. g. Eye : Masai, eng-ongu ; Nandi, konyak : Suk, kon ;
Turkana, ekon. Mouth : Masai, en-gutuk ; Nandi, kotet ;
1 Mitterrutzner, Lie Linka Sprache, Brixen, 1866.
INTRODUCTION
XXV
Suk, kote ; Turkana, akotok). I think traces of articles can
be detected, and Nandi certainly has many formative ele¬
ments combined with the essential part of the word, such as
-t and -da to mark the singular, and k, nek, and wek for the
plural. When the precise force of these prefixes and affixes is
known, the degree of relationship with Masai will he plainer.
The verbal forms quoted from Nandi seem very similar to
those in Masai.
Nandi. compare Masai.
Aonget ane, I know.
Inget inye, thou knowest.
Ingen ni, he knows.
Kinget acek, we know.
Onget akwek, ye know.
Inget iceke, they know.
Maonget, I do not know.
Minget, thou knowest not.
Minget inne, he does not know.
Mokinget, we do not know.
Nenyu mwonget, ye do not know.
Menget icek, they do not know.
Asuj nanu, I follow.
Isuj iye, thou followest.
Esuj ninye, he follows.
Kisuj iyook, we follow.
Isujusuju ’ndae, you follow.
Esuj ninje, they follow.
Masuj, I do not follow.
Misuj, thou followest not.
Mesuj, he does not follow.
Mikisuj, we do not follow.
Misujusuju, you do not follow.
Mesuj, they do not follow.
In Masai it is not necessary to express the personal pronoun
except to avoid ambiguity. Suk, like Masai and Nandi, has
m as a sign of the negative, but Turkana has nye.
It does not appear to me that these languages — Masai,
Nandi-Lumbwa, Suk and Turkana — have any clear kinship
with Somali and Galla. The coincidences in vocabulary seem
explicable as loan words. The grammatical system of all is
compatible with the view, if it can be supported by other
arguments, that all can be traced back to one stock, that is
to say, none of the languages show an essentially different
method of forming words and constructing sentences, as does,
for instance, the Bantu group. But the similarity consists in
the absence of striking differences rather than in points of
positive agreement. It may be noted, however, that Somali
has an article ; that the negative is ma ; that there are some
resemblances with Masai in both the personal and possessive
pronouns, and that those verbs which take prefixes offer
a general resemblance to the corresponding Masai formations
(Somali : a-qan, ta-qan , ya-qan, na-qan, ta-qan-in, ya-qan-
in, I know, you know, &c., compare Masai a-suj, isuj, esuj,
kisuj, isujusuju, esuj).
It may be of interest as throwing light on the relationships
of East African languages to give the numerals of those which
have been mentioned, as well as of Ja-luo, Acholi, and Madi.
XXVI
INTRODUCTION
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INTRODUCTION
XXVll
This list of numbers suggests the following reflections
among others: (a) Madi is quite different from the other
languages, and gives the impression more than Somali of
belonging to a different group, (b) Somali has lent numbers
to Masai, Latuka, Nandi, Turkana, and Suk, but is otherwise
distinct, (c) The remaining languages had originally separate
numerals only up to 5. The higher numerals are expressed in
Nandi and Masai by borrowed words or new formations,
in the others by compounds which more or less clearly mean
5 + 1, 5 + 3, &c. It is remarkable that both in Bari and
Dink a, as well as Ja-luo and Acholi, though they do not
otherwise correspond in details, 7 and 9 are clearly
5 + 3 and 5+4, but 8 is not so plainly 5 + 3. (d) The
numerals up to 5 show a fair correspondence. 4 is
practically the same in all languages, and so is 3, except
in Nandi and Suk, where it is replaced by a word which
may possibly mean c pair/ just as juz is commonly used for
3 in Arabic dialects. For 5 there are at least two
words : mut and imyet in Nandi and Masai ; kanat and ekan
in Bari. Suk uses both. Possibly wdeds in Dinka and
abity’ in Ja-luo represent variations of the first root, as may
also the Bu in the Bari numerals from 6 to 9. 1 shows
great variety, which may perhaps be paralleled in other
families of languages, for instance, Aryan; but it is strange
that there should be so little agreement as to 3. Masai
and Turkana use uni, Nandi and Suk somok. Jala in Bari
stands alone. Dinka, Ja-luo, and Acholi use some word like
dek, which perhaps reappears in the Bari for 8, budok
(=5 + 3). The general conclusion to be drawn is that all
these languages (except of course Somali and Madi), while
forming closer sub-groups among themselves, belong to a com¬
mon stock, and that the nearest relation of Masai is Latuka,
though they have been separated long enough for each to
develop special features.
Mr. Hollis’s book will appeal chiefly to the scientific world,
and perhaps is, with the exception of Sir Harry Johnston and
Krapf’s works, the most valuable contribution which has yet
been made to the anthropology and philology of the British
possessions in East Africa. But it will also have, if used as it
should be, a very great practical value. Experience gained in
many parts of the world has impressed on me the obvious but
much neglected truth that if one wishes to be on friendly
terms with other races and to avoid misunderstandings, the
first essential is to speak their language. There can be no
doubt that in East Africa, as elsewhere, natives are delighted
INTRODUCTION
xxviii
to converse with Europeans, and equally little doubt that
disastrous and costly misunderstandings have occurred because
no one was capable of giving or receiving explanations when
trouble was brewing. Hitherto few of our officers have
known any language but a little Swahili, and except for very
intrepid spirits the absence or inadequacy of textbooks has
made the acquisition of all others a practical impossibility. Of
late the languages of Kikuyu and Ukamba have been made
more accessible, and the same may now be said of Masai,
though Nandi, Suk, and Turkana still await an expositor. It
is much to be desired, however, that Government should
encourage and somewhat liberally reward proficiency in these
languages. In practice, the difficulty is to insist on a know¬
ledge of any language but the lingua franca, Swahili, because
the others are mostly spoken in comparatively small districts,
and it is impossible to restrict an officer’s service to one
linguistic area, or to require him to learn Masai when he may
any day be removed to a Somali-speaking district. But much
might be done by offering better recognition, pecuniary and
other, of the services rendered by those who are willing to
take the trouble of learning the less known tongues. A few
hundreds expended in prizes is good economy. There may
still be occasions when ability to carry on a discussion in
Nandi may avert a punitive expedition costing tens of
thousands of pounds.
I agree with the opinion indicated by Mr. Hollis in the last
paragraph of his preface — that the only hope for the Masai is
that under intelligent guidance they may gradually settle
down and adopt a certain measure of civilization. Any plan
of leaving them to themselves with their old military and
social organization untouched seems to me fraught with grave
danger for the prosperity of the tribe as well as for the public
peace. But whatever their future may be, I am sure that
the author of this book, which I now commend to the atten¬
tion of officials as well as men of science, has, by putting within
the reach of all a knowledge of the language and the customs
of the Masai, done much to facilitate a settlement of all
questions which may arise between them and our adminis¬
tration.
Nov. 14, 1904.
C. ELIOT.
Plate III
Masai warriors of various * ages ’ and ‘districts,’ each with the shield of
his ‘ age 1 and ‘ district.’
Scene on the Uganda Railway. Masai and other passengers.
PART I
EN-GUTUK OCVL-MAASAE
MASAI GRAMMAR
ALPHABET AND PRONUNCIATION,
Vowels.
A represents the English a in father.
jE „ „ a in fate;
E „ „ e in benefit.
A „ „ a in dare, but longer and more open,
I jj „ i in hit.
/ „ ,, i in ravine.
0 „ ■„ o in not.
0 „ „ o in mote.
6 „ aw in paw.
U „ „ u in bull.
U „ „ u in flute.
A „ „ u in but, o in tongue.
Ai „ „ i in ice, ai in aisle.
Ae is a diphthong similar % ai, but formed by a union of the vowels
a and e.
Au represents the English ow in how.
Oi „ „ oi in oil.
Ei. These two letters are usually pronounced separately, but they
are sometimes slurred over and are scarcely distinguishable from ei in
eight or ey in they.
Whenever ai or oi are not pronounced as diphthongs, the i is marked
by a diaeresis, thus, ai \
Vowels are only doubled when there is a distinct repetition of
a single sound. Sometimes, however, sounds which when spoken
slowly must be indicated by a double vowel, are contracted into a long
single vowel when spoken quickly.
1 Examples of ai, ai, and ae: — ’Ng-ai, the bows; eng-a'i, the god; eng-ae,
the other.
HOLLIS
2
MASAI GRAMMAR
Consonants.
B, d, k as in English.
G is hard, as in the English word go.
H is used as an aspirate only in a few interjections.
Gh is a g followed by an Ji as in log-hut, and resembles the gh
in Sanskrit. It is not pronounced like the Arabic ghain.
J nearly resembles the English j, though it is sometimes pronounced
like dy.
Gh as in church. It, however, is sometimes exchangeable with j or
dy : e. g. ol-chani, the tree, may also be pronounced ol-jani or ol-dyani.
Sh, l , m, n as in English.
Ng has two separate sounds, the one hard as in the English word
finger, the other as in singer. The latter sound is written ng.
Ny. This sound is similar to ni in the English word minion, or n in
Spanish.
P is more explosive than in English.
B is always well pronounced or rolled on the tongue. The Northern
Masai sometimes pronounce this sound like a burring r.
S, t, w as in English.
W. In a few words there appears to he a trace of a w which is
only partially pronounced even when talking slowly : e. g. wou,
come.
Hiv represents the sound of wh in the Scotch why or wherefore.
B, p, y, and w are pronounced in a lazy way by just opening
the lips.
Y is a consonant, as in yard.
CHANGES OF LETTERS, AND REMARKS.
The Masai of Nairobi and Naivasha sometimes use a for e. Thus :
Ang-are (for eng-are), the water.
Before i, aa changes to an accentuated single a. Example :
A-isuj-i (for aa-isuj-i), I am washed.
A and o are occasionally interchangeable. One hears, for instance:
En-aivasha or en-aiposha, the lake.
Ahgata or ohgota, the plain.
Apa or opa, formerly.
CHANGES OF LETTERS
E and i when spoken rapidly often sound as if they were the same
letter. It is in consequence sometimes difficult to distinguish between
such words as a-gel, to choose, and a-gil, to break.
E is changed to i when followed by a. Examples:
Ol-figojine, the hyena ; il-figojinia, the hyenas.
A-ure, to fear; a-t-uri-a, I feared.
The Northern Masai frequently change i to e when the i is joined
by a consonant to a. Examples :
Aidima or aidema, I was able.
Aidipa or aidepa, I finished.
When i is the first letter of a word it is usually dropped if pre¬
ceded by another word ending in a vowel.
Aisho ’ndae (for aisho indae), I give you.
Aisho T-ayok (for aisho il-ayok), I give the boys.
I is also dropped whenever the sound permits at the beginning of
sentences. Thus :
’N-atmin (for in-atlnin), the stories.
’L-omon (for il-omon), the news.
When i is the last letter of a word and is followed by a vowel, y is
often inserted to join the two vowels together. Examples :
En-gerai-y-ai (for en-gerai ai), my child.
Numerous changes take place in the spelling of verbs which
commence with i. For a complete list vide page 53. It will be
sufficient to give here the general rules.
I. The first letter of the verb
by another i and followed by i,
Examples :
A-iik, to clean (teeth) ;
A-ilep, to climb ;
A-inepu, to meet ;
A-ingor, to look ;
A-inyang-u, to buy ;
A-irag, to sleep ;
A-iseye, to touch ;
A-iush, to lose ;
A-iwo-u, to catch blood in a
vessel;
A-iyam, to marry ;
(i) falls out whenever preceded
l, n, ng, ny , r, s, u, w, or y ,
i-’ik, thou cleanest (teeth),
i-lep, thou climbest.
i-’nepu, thou meetest.
i-’ngor, thou lookest.
i-’nyang-u, thou buyest.
i-’rag, thou sleepest.
i-’seye, thou touchest.
i-'ush, thou losest.
i-Vo-u, thou catchest blood in a
vessel.
i-’yam, thou marriest.
II. The i is changed to n whenever it is preceded by another i and
followed by d , g , h, t, and sh. As will be shown shortly, the letters
B 2
4
MASAI GRAMMAR
k, t, and sh cannot follow n; these letters therefore change at the
same time to g, d, and j respectively. Examples :
A-idim, to be able ;
A-igany, to fill;
A-iken, to count ;
A-itobir, to prepare ;
A-ishop, to wear ;
i-ndim, thou art able,
i-ngany, thou fillest.
i-ngen, thou countest,
i-ndobir, thou preparest.
i-njop, thou wearest.
III. The i is changed to m whenever it is preceded by another i and
followed by b, pf y, or w. It will be shown presently that p, y,
and w are interchangeable and cannot follow n ; these letters are
consequently changed at the same time to b. Examples :
A-ibelekeny, to turn over ; i-mbelekeny, thou turnest over.
A-ipot, or A-ivot, or A-iwot, to i-mbot, thou callest.
call ;
I and y are interchangeable when followed by e or o. The
Northern Masai generally use the former, the Southern the latter.
Examples :
En-gew&rie or en-gew&rye, the night.
Tolikio or tolikyo, tell.
Ye sometimes becomes ie after n. Examples :
A-tonie (for a-tonye), to sit on.
A-imime (for a-immye), to lose.
0 becomes u when joined by a consonant to a. Examples :
A-iko, to do ; a-iku-na, I did.
A-ingor, to look ; a-ingur-a, I looked.
The Northern Masai sometimes pronounce u like o, or like the
German o. Examples :
A-idor (for a-idur), to move. A-soj (for a-suj), to follow.
B and k are sometimes interchangeable. Examples :
En-garikobo or en-garibobo, the mongoose.
Kinokop or Kinobop, a district near Naivasha known to Euro¬
peans as Kinangop.
Gh and k are interchangeable. The former sound is more used
by the Southern Masai than by the Northern, and the women of
Nairobi and Naivasha employ it more frequently than the men.
Both gh and k change to g when following n :
Enna-kerai or enna-gherai, this child ; en-gerai, the child.
Ol-kujita or en-gujita, the blade of grass.
A-iko or a-igho, to do ; i-ngo, thou dost ; i-ngoko or i-ngogho,
you do.
CHANGES OF LETTERS 5
P, y, and w are interchangeable. The Northern Masai generally
use p, the Southern y or w. Examples :
Ol-poror, ol-voror, or ol-woror, the generation, age.
Pokin, vdkin, or wokin, all.
K is occasionally interchangeable with p, y, and w.
For instance, ol-pukuri (or ol-vukuri or ol-wukuri), the (large)
gourd, is also sometimes expressed ol-kupuri (pi. il-pukurto or il-
kupurto).
Before p, y, and w, n becomes m, and the p, y, or ip changes to 6.
Examples :
Ol-pukuri (or ol-vukuri or ol-wukuri), the (large) gourd.
Em-bukuri, the (small) gourd.
I-mbiri, thou fliest, (from a-ipiri, to fly).
When k is the last letter of a verb, the root undergoes various
changes in the formation of the past tense. For a complete list vide
p. 5 6.
It will be sufficient to state here that the k is dropped unless the
letter which precedes it is i or u. Examples :
A-lak, to unfasten ; a-ta-la-a, I unfastened.
A-mok, to become accustomed to ; a-ta-mo-o, I became accustomed to.
But A-rik, to take (a person) ; a-to-rik-o, I took (a person).
A-nunuk, to fold ; a-tu-nunuk-o, I folded.
The Northern Masai also frequently omit k both at the end and in
the body of a word. Examples :
Il-tungana (for il-tunganak), the men.
Il-nganaiyo (for il-nganaiyok), the fruit.
Kitua (for kituak), big (pb).
A-ikweniye (for a-ikwenikye), to laugh at.
Arai (for araki), or.
Sh can only be used after a vowel or at the commencement of
a word. Examples :
A-isho, to give.
Shoo, the grazing ground.
Elle-shani or enna-shani, this tree.
Le-shoruet, na-shoruet, O (the) friend !
After Z, sh becomes ch , and after n, j. Examples :
I-njo, thou givest.
Ol-chani or en-jani, the tree.
Ol-choruet or en-joruet, the friend.
6
MASAI GRAMMAR
Ch can only be used after l .
J occasionally changes to t in the formation of past tenses of verbs.
Examples :
A-ji-oyo, not to return ; a-ti-oyo, I have not returned.
A-j-oki, to say to ; a-ti-aka, I said to.
The l of the masculine article ( vide p. io) is dropped before words
beginning with e, i3 r, s, and y. Examples :
O-engat (for ol-engat), the male wildebeest.
O-iarata (for ol-iarata), the valley.
O-rorei (for ol-rorei), the word.
O-sarge (for ol-sarge), the blood.
O-yoyai (for ol-ydyai), the porcupine.
It has been stated that before r and s the l of the masculine
article is assimilated as in Arabic, and that the double consonant is
heard. This is, however, not the case. When the syllables are
spoken separately, the singular article is clearly pronounced o, not or
or os ; and in the plural the article drops out altogether, unless
it follows a word ending in a consonant, when an i is used, not
ir or is.
Gh3 k, t , and sh change to g , <7, d3 and j respectively after n.
Examples :
En-glyo (for en-ghlyo), the daughter.
’N-gTshu (for ’n-klshu), the cattle.
I-ngilikwan-u (for i-nkilikwan-u), ask !
En-dim (for en-tim), the wood.
I-ndash-o (for i-ntash-o), stand !
En-joni (for en-shoni), the piece of hide.
I-njop-o (for i-nshop-o), wear !
The n of the feminine article (vide p. 10) falls out before nouns
commencing with one of the following letters : e , i, m , ng, ny , r, s, u,
w, and y. Examples :
E-engat (for en-engat), the female wildebeest.
E-ilata (for en-ilata), the oil.
E-moti (for en-moti), the cooking pot.
E-ngoroyoni’ (for en-ngoroyoni), the woman.
E-nyalata (for en-nyalata), the cud.
E-rug (for en-rug), the hump.
E-siangiki (for en-siangiki), the young woman.
E-ululu (for en-ululu), the pit.
E-wargas (for en-wargas), the female Grant’s gazelle.
E-ya (for en-ya), the male.
CHANGES OF LETTERS
7
Before b , n becomes m, and before p, v, or w, n becomes m, and the
p , y, or w changes to b :
Em-bae (for en-bae), the arrow.
I-mbelekeny-a (for i-nbelekeny-a), turn over !
Em-bout (for en-pout, or en-vout, or en-wout), the trench.
I-mbot-o (for i-npot-o, or i-nvot-o, or i-nwot-o), call !
Before substantives commencing with £, the n of the feminine
article is assimilated, the double consonant being distinctly pronounced.
Examples :
El-lusye (for en-lusye), the hole in the wall.
El-longo (for en-longo), the shield.
R must always be preceded by a vowel or another r. Examples :
Ol-orora, the crowd. ’N-gera, the children. ’N-gerra, the sheep.
R is sometimes omitted in the body of a noun to form diminutives,
or is changed to l or y. Examples :
E-ngoroyoni, the woman ; e-ngooyoni, the female (used in
a deprecatory sense).
En-gerai, the child; en-gelai, the little child.
Ol-owaru, the beast of prey ; eng-owayu, the small beast of
prey.
U and w, when followed by a vowel, are interchangeable, the
former being used by the Northern, the latter by the Southern Masai.
Examples :
Atua or atwa, I died or within.
Ol-moruo or ol-morwo, the old man.
Hw is occasionally substituted for u or w, otherwise it is not used.
Examples :
E-hweji (for e-weji), the place.
E-hwaso (for e-uaso), the river.
Ol-osohwan (for ol-osowan), the buffalo.
THE ACCENT.
In most words all syllables are accentuated alike, a very slight
stress being perhaps laid on the penultimate. This is more particularly
noticeable when the last syllable but one contains a long vowel, e. g.
ol-ayoni, ’n-jomto.
Should the accent fall on any other syllable but the penultimate,
it is specially marked, thus : ol-mdruo, kew&rie.
These words are sometimes, and probably correctly, pronounced
ol-morwo, kewarye; but owing possibly to the difficulty of making
MASAI GRAMMAR
w or y follow r, without stopping in the middle of the word, the
w and y are generally changed to u and i.
The accent, such as it is, does not fall on the penultimate in the
fdllowing cases :
I. When the subject of a verb is the first person plural, the last
syllable is always slightly accentuated. Examples :
Ki-suj, we follow (him). Ki-tu-suj-d, we have followed (him).
Ki-suj means either, thou followest me, or he or they follow thee ;
and ki-tu-suj-a, thou hast followed me, or he or they have followed
thee.
II. Whenever one of two a’s falls out before i in verbs commencing
with the latter letter, the remaining a is rather more strongly sounded
than the other syllables :
A-isuj-a (for aa-isuj-a), I washed thee, or he or they washed me.
E-flgas d-isuj (for e-ngas aa-isuj), they begin to wash (him).
E-iyolo d-isuj-a (for e-iyolo aa-isuj-a), they know how to wash
(him).
Some confusion is at times caused by the subject or object not
being expressed when it is a personal pronoun. For instance, the
woman said to him, and he said to the woman, are both translated
by e-ti-aka e-ngoroyoni. The difference is marked by raising or
lowering the voice at the end of the substantive, and the following
rule is invariable.
If the subject is the substantive, the voice is raised as in asking
a question ; if the subject is the pronoun, the voice is lowered as when
finishing a sentence :
Thus : E-ti-aka e-ngoroyom means, the woman said to him.
Whilst, E-ti-aka e-ngoroyonj means, he, she, or they said to the
woman.
In the same way the difference between, for instance, I followed
thee, and he, she, or they followed me, is marked by raising or lowering
the voice at the end of the word, e.g. :
AasuJ, he, she, or they follow me. Aaguj, I follow thee.
Aa-tu-suj_a> he, she, or they fol- Aa-tu-suj-a, I followed thee,
lowed me.
A-isuj-a, he, she, or they washed me. A-isuj-a, I washed thee.
The same forms are used for the simple relative, whether it is
employed as the subject or the object of the verb. When the
ACCENT
9
relative is the subject, however, the voice is raised at the end of the
verb ; when the object, it is lowered.
Ol-tungani o-tu-suj-a, the man who followed him.
Ol-tungani o-tu-suj-a, the man whom he followed.
GENDER AND NUMBER.
The Masai language distinguishes by the article two genders or
classes answering approximately to masculine and feminine. As
a general rule the former signifies big, strong, and masculine ; whilst
the latter may be taken to mean something of a weak or feminine
nature, and also of a diminutive or affectionate character. There are,
it is true, exceptions to this rule, for whereas ol-origha, a small three-
legged stool, il-kiyo, tears, and ol-kimojlno, the finger or toe, are
masculine, eng-aina, the arm or hand, en-geju, the leg or foot, e-muny,
a rhinoceros, and en-gukuu or en-dyemasi, a devil or fantastic wild
beast, which takes the place of the dragon in English fairy tales, are
feminine. But on the whole it will be found to be correct, and the
following list of examples will help to prove the theory :
Masculine. Feminine.
Ol-tufigani, the man.
Ol-ayoni, the boy.
Ol-dia, the dog.
O-sanja, the male lover.
Ol-karsis, the rich man.
Ol-ashe, the bull calf.
Ol-alem, the sword.
U-kujit, the long, coarse
grass.
Ol-kerr, the ram.
Ol-aputani, the father or
son-in-law.
En-dungani, the little man.
Eng-ayoni, the little boy.
En-dia, the bitch or pup.
E-sanja, the female lover.
En-garsis, the rich woman.
Eng-ashe, the cow calf.
Eng-alem, the knife.
’N-gujit, the short grass or turf.
En-gerr, the ewe.
Eng-aputani, the mother or
daughter-in-law .
One word, e-weji, the place, although to all appearances feminine,
might perhaps be classed by itself, as the demonstrative pronoun and
some other parts of speech assume unusual forms when agreeing with it.
There are two numbers, singular and plural, which are marked
by variations in the termination of nouns. In verbs and pronouns
there are some indications of reduplication being used to indicate
plurality. Nouns are not susceptible to any inflexions to mark the
cases, or, with few exceptions, to mark the gender. In the following
words the spelling of the nouns is slightly changed to denote some¬
thing of a weak or diminutive nature.
10
MASAI GRAMMAR
Masculine.
01-oiboni, the medicine-man.
01-oirien, the wild olive-
tree.
01-owaru, the beast of prey,
the snatcher.
01-owara, the man with a
piece cut off the ear.
01-alashe, the brother.
01-lee, the man.
01-arus, the black and white
bull.
Feminine.
En-aibon, the medicine.
Eng-oiien, the small wild olive-
tree.
Eng-owayu, the small beast of
prey.
E-wara, the ox with a piece cut
off the ear.
E-waya, the child with a piece
k cut off the ear.
Eng-anashe l, the sister.
E-ya, the male (used in a depre¬
catory sense).
Eng-ayus, the black and white
cow.
There are also a few instances of a diminutive form being made
from feminine words. This is done by omitting or altering a con¬
sonant in the body of the noun.
E-ngoroyoni, the woman.
En-gerai, the child.
Enna-longo, this shield.
Enna-tito, this girl.
E-ngooyoni, the female (used in
a deprecatory sense).
En-gelai 2, the small child.
Enna-ongo 3, this small or bad
shield.
Enna-ito 3, this little girl.
THE ARTICLE.
The masculine article is ol in the singular, il in the plural; the
feminine article is en in the singular4, in in the plural. When
preceded by a word ending in a vowel, or at the commencement of
sentences if followed by a word beginning with a vowel, the i of the
plural article is dropped. The i of the plural feminine article is also
dropped at the commencement of sentences, when followed by a word
beginning with a consonant. It is possibly partly due to this omission
1 In this word the change of l to n to distinguish between the masculine
and feminine genders appears to go beyond the article.
2 This form is rarely used except in the vocative case.
3 These words are not employed with the article in the nominative case.
4 There is a tendency amongst Bantu natives when talking Masai to omit
the*,e of the singular feminine article, and to say, for instance, ndito for
en-dito, ngare for eng-are. This mispronunciation of the word is often
imitated by Europeans.
THE ARTICLE
ii
of the vowel in certain cases that the masculine plural form is some¬
times, hut incorrectly, written el, which sound is, however, never used
in this sense.
The article is separable from the substantive, and in certain cases
is not employed; but whenever it is joined to its noun, the two
words are spoken as one, and were it to be omitted, the speaker
would not be understood. The various changes of letters given on
pages 6 and 7 take effect at the beginning of a word after the con¬
sonant of the article.
Before e, i, r, s, and y, the l of the masculine article is dropped :
e.'g. o-engat, the (male) wildebeest ; o-inoti, the foster-son ; o-regie,
the (broad) path ; o-soit, the (large) stone ; o-yoyai, the (male)
porcupine.
When the masculine article is prefixed to a word beginning with
sh, this sound changes to ch : e. g. elle-shokut, this herdsman ;
ol-chokut, the herdsman.
The n of the feminine article falls out before nouns commencing
with e, i, m, ng, ny , r, s, u, w, and y : e. g. e-engat, the (female)
wildebeest ; e-inoti, the foster-daughter ; e-mootyan, the quiver ;
e-ngwesi, the wild animal ; e-nyawa, the udder; e-regie, the (narrow)
path ; e-soit, the (small) stone ; e-uaso, the river ; e-weji, the place ;
e-yoyai, the (female) porcupine.
When the first letter of the substantive is a or 0, the feminine
article generally becomes eng : e.g. eng-aji, the hut; eng-ongu, the
eye. There are, however, some exceptions, for instance : en-amughe,
the sandal ; en-oret, the palate. In one or two cases the g may be
added or not as the speaker wishes : e. g. en-atlni of eng-atlni, the
story. In a few words the n is dropped: e.g. e-or, the dry plot
of land ; e-oret, the sign ; e-arai, the murder.
The feminine article becomes eng before substantives commencing
with go : e. g. eng-golon, the power; eng-goro, the anger ; eng-gogongi,
the evil.
With substantives commencing with l the n of the feminine article
is assimilated, the double consonant being distinctly pronounced :
e.g. el-lughunya, the head; el-lejare, the lie.
Before b the n becomes m, and also before p, y, and w, these letters
at the same time changing to b : e. g. em-bene, the bag ; em-bata,
the bank ; em-bolos, the loin, the middle (enna-polos, or enna-volos,
or enna-wolos, this loin) ; em-biding, the nape of the neck (enna-
piding, or enna-viding, or enna-widing, this nape of the neck).
12
MASAI GRAMMAR
Substantives commencing with gh, 7c, t, and sTi, change these letters
when following the feminine article to g, g, d, and j respectively ;
e. g. enna-ghlyo, this damsel ; en-glyo, the damsel ; kitok, big ;
emgitok, the big woman, the wife ; enna-tomes, this camel ; en-
domes, the camel; enna-shokut, this herdswoman; en-jolmt, the
kerdswoman.
Although as a rule a noun is unintelligible without the article,
the place of the article can be taken by a demonstrative pronoun ;
by the indefinite pronouns likae, & c., other, and poki, each ; by the
interrogative pronoun kal, &c., which ? ; and by the numeral obo, &c.,
one. Examples :
Ledo-tungani, that man. Likae-tungani, another man.
Poki-tungani, each man. Kal-tungani ? which man 1
Obo-tungani, one man.
The other cases in which the article is not used are as follows :
i. When the meaning is motion to or from, or resting at, a kraal
or hut (similar to our phrases to or from town, or at home, or the
German nach or zu Hause), no possessive case being used. Examples:
A-lo ang, I am going to the kraal (lit. I go kraal).
A-ingu-a ang, I come from the kraal (lit. I leave thither kraal).
A-tii ang, I am in the kraal (lit. I am there kraal).
But
A-lo eng-ang ai, I am going to my kraal.
A-ingu-a eng-ang ai, I come from my kraal.
A-tii eng-ang e-yeyo, I am in mother’s kraal.
2. When the time of day is expressed in such sentences as, ‘ When
it became evening/ Ore p’ e-aku teipa (not en-deipa), and ‘Now in
the morning he went away/ Ore tadekenya n-e-lo (not en-dadekenya).
3. When the substantive is used in a general or abstract sense.
Examples :
A-dol toki (not en-doki).
Mira shata (not ol-chata)
omut en-gima.
Menyanyuk puan 0 kaa (not
em-buan o’ en-gaa).
Erisyo laikin o . kaa (not
’l-laikin 0 en-gaa).
Ol-obore ayok (not T-ayok).
I see something.
You are not firewood that the
fire burns (Proverb No. 62).
Life and death are not alike
(Proverb No. 47).
Defeat and death are similar
(Proverb No. 14).
He who has many sons (Proverb
No. 64).
THE ARTICLE
*3
4. When the substantive is used as an adverb or in an adverbial
sense. Examples :
A-tii keper (not en-geper). I am above.
A-lo weji (not e-weji). I am going somewhere.
E-tii atwa (not en-atwa). He is within.
5. In the singular of a few compound words. Examples :
Kutuk-aji, the door (lit. mouth-hut).
Tasat-aina, the man with the withered arm (lit. thin-arm).
In the plural, however, the article is always employed. Example :
’N-gutukie-oo-’ng-ajijik, the doors (lit. the-mouths-of-the-huts).
A few substantives never take the article. Such are j
Ngania, so-and-so, such-a-one.
Angata, the plain.
Kulle (in compound words, alle), milk.
Shoo, the grazing ground.
Kishomi the gate.
Kishwaini 2, the coast (Mombasa).
Kitala, the refuge.
The words father and mother are also used without the article.
Papa and yeyo 3 are employed when talking of one's own parents, and
menye and ngoto when referring to other people’s.
The article, as has been stated, must in ordinary cases be prefixed
to the noun ; and an adjective, when used as an attribute, follows the
noun without the article. Thus :
Ol-tungani kitok, the big man.
’N-dokitin kumok, the many things.
It is, however, sometimes permissible to insert the adjective between
the article and the substantive, and one may say :
Ol-kitok-tungani, the big man.
'N-gumok-tokitin, the many things.
The article is frequently used in compound words without any sub¬
stantive, and practically takes the place of affixes used in Aryan
languages to form derivatives.
1 En-gishomi, i. e. kishomi preceded by the article, means the clan or
family.
2 Kishwaini is doubtless a corruption of Kisauni, the Swahili name for
Frere Town.
3 Marne is also occasionally used for mother.
MASAI GRAMMAR
Examples :
Ol-le-’ng-aina (the-of-the-hand 1), tlie elephant.
Ol-lo-’l-masi (the-of-the-mane), the lion.
Ol-le-’l-lughunya (the-of-the-head), the brain.
Ol-le-yeyo 1 (the.of_motUer) { the brother.
En-e-yeyo J x ' ( the sister.
En-e-’n-dambu (the-of-the-dappled-grey), the dappled grey’s calf.
Ki-ncler ol-le-’modai, pe ki-ndd-ki ol-le-’ngeno (we begin the-of-
the-foolishness, and we do again the-of-the-wisdom), we be¬
come wise by experience (Proverb No. 29).
E-nyanyuk ol-o-ipot-oki 0 ol-o-euo openy (they resemble the-who-
was-called and the-who-came-alone), there is no difference
between the man who was called and he who came alone
(Proverb No. 8).
Ol-le-’ngae ? (the-of-who), whose %
Ol-le-imyet (the-of-five), the fifth.
CASES.
Nouns in Masai are not susceptible of any inflexions to mark the
cases; but the article has special forms to denote the nominative,
vocative, and genitive. The accusative case is the same as the
nominative. A local case which also sometimes affects the article is
equivalent to the English prepositions at , by, for, from, in, off, on, out ,
to, and with.
The Vocative.
The vocative case only affects the article. The masculine article
becomes, in both the singular and plural, li before substantives com¬
mencing with a and 0, and le before other letters.
Li-oiboni ! 0 (the) medicine-man !
Le-soit ! O (the) stone !
Le-lewa ! O (the) men !
The vocative of the feminine article is na in both numbers.
Na-kerai ! O (the) child 1
Na-kera ! O (the) children !
Na-Ai ! 0 (the) God !
When followed by the possessive pronoun the article rarely takes
the vocative form. Example :
Ol-oiboni lai ! O (the) my medicine-man !
It is, however, permissible to say Li-oiboni lai !
It is also possible to use the nominative for the vocative when there
1 Cp. the Sanskrit hasta, a hand ; hastin (1), an elephant.
CASES
i5
is no possessive pronoun, especially if the substantive is not the first
word in the sentence :
Aaomon, eng-A'i ! I pray to thee, O God !
In the word tito (ol-tito, the son ; en-dito, the daughter, or the girl),
the first t is dropped in the feminine vocative case :
Na-ito ! 0 (the) girl !
In one or two rare instances, when the feminine article is eng , the
vocative case is expressed by Jc :
K-ogho ! 0 (the) grandmother ! (eng-oglio, the grandmother).
K-onyek ! O (the) eyes ! (’ng-onyek, the eyes).
The commonest way of addressing an equal is by the use of the
word E-iro in the masculine and Na-iro in the feminine. This can
best be translated by Friend. ’L-oiye and Na-toiye, or Na-figoroyok,
are used in the plural.
A superior is addressed by the words Le-paiyan ! 0 (the elder ) !
Le-moruo ! O (the) old man ! or Papa-i ! Father-thou ! if a man ;
and by Na-kitok ! 0 (the) big woman ! or Yeyo ! mother ! if
a woman.
The Genitive.
There are three methods of forming the genitive case in Masai.
The first is employed when the governed word is a substantive (not
preceded by the article), a pronoun, or other part of speech ; the
other two are in connexion with the article.
1. In the first or regular form the word governed follows the
governing substantive, being joined to it by the particle le , if the
nominative is masculine (li before a and 0), and e, if feminine. This
particle does not vary in number. Examples :
Ol-alem le-papa, father s sword.
Eng-aji e-yeyo, mother’s hut.
’L-alema le-papa, fathers swords.
’Ng-ajijik e-yeyo, mothers huts.
Ol-chore le-pokin, the friend of all.
E-rnoti e-kuile, the milk-pot.
’L-omon li-opa, the news of formerly (i. e. of former times).
’L-omon li-akenya, the news of presently (i. e. of the future).
2. The possessive case in conjunction with the article is usually
formed in the following manner :
The substantive in the genitive case follows the governing word,
the article of the former drops its vowel, and a particle is interposed
1 6
MASAI GRAMMAR
between tbe nominative and genitive. The form of the particle is
determined by both nouns, but it is in the same number as the
governed noun. When the nominative and genitive are both mas¬
culine, lo is used as the possessive sign in the singular, and loo in the
plural ; when the nominative is feminine and the genitive masculine,
o is employed in the singular, and oo in the plural ; when both nouns
are feminine, the singular possessive particle is e, and the plural oo •
and when the nominative is masculine and the genitive feminine, le is
the singular form, and loo the plural.
There appears to be some connexion between this form of the
genitive and the conjunction and, which is o when followed by
a singular substantive, and oo when followed by a plural.
In the following table the similarity between the two forms is
shown :
The bone of the boy,
01-o'ito lo-T-ayoni.
The bones of the boy,
'L-oik lo-T-ayoni.
The bone of the boys,
Ol-o'ito loo-T-ayok.
The bones of the boys,
’L-oik loo-T-ayok.
The bone and the boy,
Ol-oito o ol-ayoni.
The bones and the boy,
’L-oik o ol-ayoni.
The bone and the boys,
Ol-oito oo T-ayok.
The bones and the boys,
’L-oik oo T-ayok.
The thing of the boy,
En-doki o-’l-ayoni.
The things of the boy*
?N-dokitin o-T-ayonh
The thing of the boys,
En-doki oo-’l-ayok.
The things of the boys,
’N-dokitin oo-T-ayok.
The thing of the child,
En-doki e-’n-gerai.
The things of the child,
’N-dokitin e-’n-gerai.
The thing of the children,
En-doki oo-’n-gera.
The things of the children,
’N-dokitin oo-’n-gera.
The thing and the boy,
En-doki o ol-ayoni.
The things and the boy,
’N-dokitin o ol-ayoni. j
The thing and the boys,
En-doki oo T-ayok.
The things and the boys,
’N-dokitin oo T-ayok.
The thing and the child,
En-doki o en-gerai.
The things and the child,
’N-dokitin o en-gerai.
The thing and the children,
En-doki oo ’n-gera.
The things and the children,
’N-dokitin oo ’n-gera.
CASES
i7
The bone of the child,
Ol-oito le-’n-gerai.
The hones of the child,
’L-oik le-’n-gerai.
The bone of the children,
01-o'ito loo-’n-gera.
The hones of the children,
’L-oik loo-’n-gera.
The bone and the child,
Ol-oito 0 en-gerai.
The hones and the child,
’L-oik o en-gerai.
The hone and the children,
Ol-oito 00 ’n-gera.
The bones and the children,
’L-oik 00 ’n-gera.
3. The second way of forming the possessive case in conjunction
with the article is to place the governing word after the governed, the
article of the former being at the same time twice expressed, once
before the genitive particle, and once connected with its substantive.
This form is mostly used when it is wished to put special stress on the
genitive. If no ambiguity is likely to occur, the governing word may
be omitted, the first article, however, being retained.
The following example is taken from the story of the ostrich chicks :
N-e-ure-yu ’1-aigwenak pokin e-jo ’n-e-’sidai ’n-gera^ n-e-jo ’n-o-l-
ngatuny. And the counsellors all fear to say the-of-the-ostrich the
children, and they say the-of-the-lion.
The Local Case.
There are two ways of forming the local case, which is used where
a preposition is required in English.
The first is employed with substantives not joined to the article,
and with pronouns and other parts of speech ; the second is used in
connexion with the article.
1. The regular method of forming the local case is by prefixing the
particle te ( ti before words commencing with a or 0) to the governed
word. This particle is invariable :
E-ita-u-o te-kulle, he took it out of the milk.
E-ton ti-aulo\ (he is sitting down in outside-the-kraal) (he is sitting
or L j down out-
E-ton te-boo ) (he is sitting down in outside-the-hut) 1 side.
E-to-ning-o ti-atwa a-jo e-tu-puk-u-o eng-golon te-ninye, he felt in
himself that his strength ‘departed from him.
E-ti-aka obo te-lello a-jo, one of {or from) these (men) told him that.
2. The particle indicating the local case used in conjunction with
the article is formed like the genitive masculine particle, the only
difference being that t is employed for l.
In other words, 0 is added to t when the word governed is masculine
singular, e when feminine singular, and 00 when masculine or feminine
plural.
HOLLIS
c
i8
MASAI GRAMMAR
Examples :
E-ton to-T-ayoni, he sits by the boy.
Te-’m-bolos e-’n-gew&rie, in the middle of the night.
E-ta-do-iye too-'soito, he fell on the stones.
E-pwomi too-’ng-dloli pokin, they come from all sides.
SUBSTANTIVES.
Many substantives are derived from verbal roots. The most usual
method of forming nouns from verbs is by prefixing oi, a , or k to the root,
if the latter commences with any letter except i, and by prefixing a or k
if it begins with i. Various letters or syllables are also generally added,
ni being frequently affixed when the sense is active, t or ti when
passive. Examples :
Ol-oiboni, the medicine-man, derived from -bon, to make medicine.
Ol-areshoni, the trapper, derived from -resh, to trap.
Ol-kuret, the coward, derived from -ure, to fear.
Ol-aidetidetani, the dreamer or prophet, derived from -idetidet, to
dream.
En-gias, the work, derived from -ias, to do.
En-girukoto, the reply, derived from -iruk, to reply.
Substantives are also sometimes formed by simply affixing letters to
the verbal root. Examples :
Em-barnore, the shaving, derived from
Ol-barnotq the young warrior, i. e. the shaved one 1, - -barn, to
Em-barnat, the stone house, shave.
El-lejare, the lie, derived from -lej, to deceive.
E-sidanishu, beauty, derived from -sidanu, to be beautiful.
En-jingata, the entrance, derived from -jing, to enter.
The Plukal oe Substantives.
Perhaps the most complicated part of the Masai language is the
formation of the plural of substantives.
For convenience sake substantives are divided into six classes in this
grammar. The two largest groups are those substantives which form
the plural by affixing i or n to the singular. The general rule is
that i is added to singulars terminating in a consonant, and n to those
terminating in a vowel. The third class consists of words which add
k to the singular, or change the last two or three letters into k, ak,
ek, &c. In the fourth and fifth classes the singular appears to be
formed from the plural by affixing i or ni, and a or o. In the sixth
class there is no change.
1 The shaver or barber is Ol-abarnoni.
SUBSTANTIVES
J9
The plural of papa and menye, father, and of yeyo and ngoto,
mother, are formed by prefixing loo and noo to the singular.
Loopapa lainei, my fathers. Nooyeyo ainei, my mothers.
Loomenye, the fathers. Noongoto, the mothers.
Class I.
Examples of substantives which end in a consonant and form their
plural by affixing i to the singular :
Singular.
Plural.
English.
E-mulug
I-mulugi 1
The hollowed out place.
Ol-kuruk
Il-kuruki
The crow.
En-gijipuruk
In-gijipuruki
The reed-buck.
En-diol'
In - dioli
The gun.
E-sipil
I-sipili
The blade, barb.
En-'dim
In -‘dimi
The wood.
Ol-kurum
Il-kurumi
The lower part of the back.
Ol-osowan
U-osowani
The buffalo.
Eng-golon
Ing-goloni
The power, authority.
Eng-olong
Ing-olongi
The day, sun.
En-gidong
In-gidongi
The quiver, honey-box, medi¬
cine-man’s horn.
En-dasing
In-dasingi
The sneeze.
E-muny
I-munyi
The rhinoceros.
Ol-oip
Il-oipi
The shade, shadow, picture,
or photograph.
En-dap
In-dapi
The palm of the hand.
Ol-poi’or
Il-porori
The generation, age.
Ol-korikor
Il-korikori
The hartebeest.
Em-bolos
Im-bolosi
The loin, the middle.
Ol-perangash
U-perangashi
The upper arm.
En:dabash
In-dabashi
The bedstead (lit. the breadth).
E-makat
I-makati
The salt.
Exceptions — Class I.
A.
Some substantives ending in a consonant, and especially those
which have s as the final letter, form their plural by adding in to
the singular.
1 The plural article has been purposely given in its full form, though in
many places the vowel would fall out in conversation ; thus, the hollows
would be pronounced Mulugi, not I-mulugi, unless the word preceding it
f terminated in a consonant.
MASAI GRAMMAR
20
Examples :
Singular.
Plural.
English.
01-wargas
Il-wargasin
The Grant’s gazelle.
01-kaldes
Il-kaldesin
The ape.
En-domes
Il-domesin
The camel.
En-gias
In-giasin
The work.
01-kinos
01-kinyang
Il-kinosin )
Il-kinyangin J
The crocodile.
E-semingor
I-semingorin
The serval cat.
En-derash
In-derashin
The jackal.
O-engat
I-engatin
The wildebeest.
E-ruat
I-ruatin
The bed.
01-kirisiet
Il-kirisietin
The hammer.
B.
Many substantives which end in t form their plural by adding a to
the singular. In the following lists examples are given of substantives
which form their plurals regularly by adding i and irregularly by
adding a.
Substantives forming their plural by adding i :
Eng-anyit
Ing-anyiti
The honour, punishment.
Em-barnat
Im-barnati
The stone house.
Em-bout 1
Im-bouti
The trench.
01-chokut
Il-chokuti
The herdsman.
En-gianget
In-giangeti
The breath.
En-gininyeret In-gininyereti
The drop of perspiration.
En-gloget
In-glogeti
The hiccough.
En-giroget
In-girogeti
The cough.
01-kerenget
Il-kerengeti
The fort, trap.
01-kokwet
Il-kokweti
The furnace.
01-kulet
Il-kuleti
The bladder.
01-kuret
Il-kureti
The coward.
E-makat
I-makati
The salt.
O-sumbat
I-sumhati
The invalid.
01-tasat
Il-tasati
The old (thin) man.
Substantives
forming their plural by
adding a :
En-aret
In-areta
The weapon.
01-choruet 2
Il-chorueta
The friend.
01-kitepet
Il-kitepeta
The top edge of the ear.
01-kigh'aret
Il-kighareta
The thorn.
01-lafiget
Il-langeta
The bridge.
01-lepet
Il-lepeta
The armlet.
E-nyirt
I-nyi’rta
The gum in front of the mouth.
01-oreshet
Il-oresheta
The calf of the leg.
* This word is now used to mean boat.
2 Also 01-chore, il-choreta.
SUBSTANTIVES
21
Singular.
Plural.
English.
E-oret
I-oreta
The sign.
E - repilet
I-repileta
The axe.
O-reiet
I-reieta
The river.
E-remet
I-remeta
The spear.
E-seret
I-sereta
The chalk painted on the
E-sisinet
I-sisineta
body.
The bundle of grass, mat¬
Ol-tulet
Il-tuleta
tress.
The bottle-shaped gourd.
A few substantives which end in t also form their plural by adding
o to the singular, and in one instance it is changed to o :
En-derit
In-derito
The dust.
E-murt
I-murto
The neck.
O-soit
I-soito
The stone.
En-dolit
In-dolo
The marrow.
C.
Some substantives other than those ending in t form their plural by
adding a or o.
Ol-alem
Examples :
Il-alema
The sword.
En-gerr
In-gerra
The sheep.
E-rug
I-ruga
The hump.
Ol-ngejep
Il-ngejepa
The tongue.
Ol-bitir
Il-bitiro
The pig.
Ol-kekun
Il-kekuno
The bank of a river.
E-ngony
I-ngonyo
The artery.
Ol-ngatuny
Il-ngatunyo
The lion
Ol-gos
Il-goso
The throat.
Class II.
Examples of substantives which terminate in a vowel and form
their plural by adding n to the singular ;
O-singa
I-singan
The slave.
En-gurma
In-gurman
The plantation, flour.
E-munge
I-mungen
The anklet.
Ol-orere
Il-oreren
The people, tribe.
Ol-ari
Il-arin
The year.
E-siangiki
I-siangikin
The young woman.
Ol-toilo
U-toilon
The voice.
Ol-osho
U-oshon
The country, tribe.
Ol-arau
Il-araun
The broom.
Ohkumbau
U-kumbaun
The tobacco.
A number of animals and a few birds also belong to this class and
22
MASAI GRAMMAR
form their plural in the regular manner. The following list gives
some instances :
Singular.
Plural.
English.
Em-Mrie
Im-Mrien
The wild cat.
Em-barta
Im-bartan
The horse.
Ol-bua
Il-buan
The oribi.
En-dua
In-duan
The frog 1.
En-gitojo
In-gitojon
The hare.
En-gomani
In-gomanin
The Kirk’s gazelle.
En-gurlee
In-gurleen
The partridge.
Ol-kipulege
Il-kipulegen
The water-buck.
01-ko‘ndi
Il-kdndin
The hartebeest.
Ol-koroi
Il-koroin
The Colobus monkey.
Ol-maalo
Il-maalon
The greater kudu.
Ol-makau
Il-makaun 2
The hippopotamus.
E-nyau
I-nyaun
The cat.
Ol-oilii
Il-oiliin
The Thomson’s gazelle.
E-rongo
I-rongon
The reed-buck.
O-yoyai
I-yoyain
The porcupine.
Exceptions — Class II.
A.
Some substantives which terminate in a vowel (other than i) form
their plural by adding i to the singular, or more frequently still ni,
whilst a few add in.
Examples of substantives which terminate in a vowel and add i :
O-sirua
I-siruai
The eland antelope.
E -regie
I-regiei
The path.
Ol-aro
Il-aroi
The ox with the crumpled
horn, buffalo.
En-joro
In-joroi
The spring.
El-longo
Il-longoi
The shield.
Eng-ogho
Ing-oghoi
The grandmother, old woman .
Ol-oro
Il-oroi
The he-goat.
O-sero
I-seroi
The forest.
Examples of substantives which terminate in a vowel and add ni to
the singular:
En - aiposha
In - aiposhani
The lake.
Ol-gilisho
Il-gilishoni
The armlet.
Ol-kelesure
Il-kelesureni
The guinea fowl.
Ol-kila
Il-kilani
The garment, cloth.
Ol-kimasaja
Il-kimasajani
The hornbill.
Ol-mesera
Il-meserani
The baobab.
Ol-oirirua
Il-oiriruani
The spirit, mad-person.
1 En-dua also means the pregnant woman.
2 Also il-makain.
SUBSTANTIVES
23
Singular.
Plural.
English.
Ol-orora
Il-ororani
The crowd.
O-sararua
I-sararuani
The navel.
E-ululu
I-ululuni
The pit.
A few words
introduced from Bantu languages form their plural in
the same way :
En-giondo
In-giondoni
The basket.
El-lukungu
Il-lukunguni
The fowl.
E-mugonda
I-mugondani
The flour.
Ol-musalala
Il-musalalani
The banana plant.
Examples of
substantives which terminate in a vowel and add in
to the singular :
Ol-dia
Il-diain
The dog.
E-mwa
I-mwain
The sort, kind.
Ol-limwa
Il-limwain
The whirlwind.
A few substantives
JD.
which have i as the final letter form the plural
by changing i into n,
and in one instance i is changed into w'i
E-sunii
I-sunin
The madoqua.
E-sidai
I-sidan
The ostrich.
O-soyai
I-soyan
The brass or copper wire.
Ol-tarakwai
Il-tarakwan
The juniper tree.
E-musetai
I-musetani
The bead.
Some substantives
Kj.
terminating in a vowel, and particularly those
ending in i, form their plural by adding 0 or to to the singular, or by
changing the last letter into 0, &c.
Examples :
Ol-moti
Il-motio
The tobacco pipe.
E-moti
I-motTo
The cooking pot.
Ol-kunoni
U-kunono
The smith.
Ol-choni
Il-chonTto 1
The ox hide.
En-joni
In-jonTto
The piece of hide.
Ol-pukuri
Il-pukurto
The gourd.
01 - kipiei
11 - kipio
The lung.
01-ashe
U-ash’o
The calf.
Eng-oje
Ing-ojio
The animal which has just
given birth.
En-dolu
In-doluo
The axe.
D.
Substantives with the terminal letter e not infrequently form their
plural by adding a preceded by a consonant or by changing the e to a
or a joined to another letter.
1 Or more commonly il-onltOo
24
MASAI GRAMMAR
Examples :
Singular.
Plural.
English.
Ol-alashe
Il-alashera
The brother.
Eng-anashe
Ing-anashera
The sister1.
E-ngape
I-ngapeta
The post.
O-sarge
I-sargeta
The blood.
Ol-bae
Il-baa
The matter, action.
Em-bae
Im-baa
The arrow.
En-amughe
In-amugha
The sandal.
Ol-figojine
Il-ngojinia
The hyena.
Ol-bene
Il-benla
The bag.
En-gane
In-ganda
The cord (made of skin).
Ol-lee
Il-lewa
The male.
To this list
may be added some verbal nouns terminating in are 2.
Examples :
El-lejare Il-lej4ria The lie.
El-lidare Il-liddria The knotting together, the
harvest.
A few substantives ending in other vowels form their plural in
the same way. Examples :
Ol-oikulu Il-oikulia The breast of a dead ox, the
happiness.
En-dauwo In-dauwa The heifer.
Ol-asurai Il-asuria The snake.
Ol-marei Il-mareita The family.
A few nouns belonging to the first two classes form their plural by
adding ite 3 to the singular. Examples :
Eng-ang
Eng-omom
Em-boo
En-gima
Ol-mongo
E-nyawa
Ing-angite
Ing-omomite
Im-booite
In-gimaite
Il-mongoite
I-nyawaite
The kraal.
The face.
The herd.
The fire.
The scrap, broken piece.
The udder.
Others which terminate in n form their plural by adding ito.
Examples :
Ol-oirien Il-oirienito The wild olive-tree, the log
of wood, the heart of a tree.
Ol-tiren Il-tirenito The place outside the fire.
Ol-piron 4 Il-pironito The hard stick used for
producing fire.
1 My sister is Eng-anaishi ai ; my sisters, Ing-anashera ainei.
2 Most verbal nouns terminating in are form their plural regularly by
adding n , e.g. En-gurare ; pi. In-guraren, the grave.
3 This sound is sometimes pronounced itye, e. g. Ing-aiigitye.
4 Not to be confounded with ol-piro (pi. il-piron), the hyphaene palm.
SUBSTANTIVES 25
A certain number of substantives form their plural by adding shi,
ishi, sin, and shin to the singular. Examples :
Singular.
Plural.
English.
Ol-oitigo
U-oitigoshi
The zebra.
Ol-amuye
Il-amuyeishi
The male donkey.
E-morlo
I-morloishi
The sinew.
E-mwinyua
I-mwinyuaishi
The liver.
Ol-oikuma
Il-oikumaishi
The tortoise
Ol-origha
U-orighaishi
The stool.
E-mala
I-malasin
The gourd.
Ol-kiu
Il-kiushin
The ant-hill.
Ol-turle
Il-turleshin
The green parrot. ( Pceoce -
jphalus massaicus, Fisch.
and Beichen.)
Some substantives form their plural
singular. Examples :
by adding tin or itin to the
Eng-ai
Ing-aitin
The god, rain, sky.
En-doki
In-dokitin
The thing.
En-gew&rie
In-gewarietin
The night.
E-weji
I-wejitin
The place.
Ol-ameyu
Il-ameyuitin
The famine, hunger.
Ol-apa
Il-apa'itin
The moon, the month1.
En-gaa
In-gaaitin
The disease, death.
En-gata
In-gataitin
The time.
En-gigwena
In-gigwenaitin
The consultation.
En-gijape
In-gijapeitin
The cold, wind.
En-glyo*
In-glyo’itin
The little girl.
O-sina
I-sinaitin
The trouble.
O-singolio
I-singolioitin
The dance, song.
Several substantives make their plural in two different ways, both
forms having
O-sagam I-sagami or I-sagamin
Eng-oriong Ing-oriongi or Ing-oriongite
En-gulale In-gulalen or In-gulaletin
En-jore In-jorin or In-joreitin
Ol-goo Il-goon 2 or U-goite
E-segarua I-segaruani or I-segaruaitin
En-dokoya In-dokoyani or In-dokoyaitin
Em-buruo Im-buruoshi or Im-buruoitin
Ol-tome Il-tomen or Il-tomia
En-gishomi In-gishomin or In-jomlto
En-gume In-gumeshi or In-gumeshin
E-muro I-muroshi or I-muroshin
apparently precisely the same meaning. Examples :
The bridge.
The back.
The wooden ear-ring.
The raid, war.
The breast.
The lobe of the ear.
The head.
The smoke.
The elephant.
The clan.
The nose, nostril.
The hind-leg.
1 The Mushroom is ol-apa (pi. il-apai).
2 This word is perhaps the origin of Mount Elgon, which is called by the
Masai ol-doinyo loo-’l-goon, the mountain of breasts.
l6
MASAI GRAMMAR
Class III.
This group consists of substantives which form their plural in k.
In some instances k is simply added to the singular, in others it
is preceded by a vowel, and in others again the last two or three
letters of the singular are changed into ak , ek, or k. This class
includes words indicating (a) states or callings, (b) parts of the
body. A few other words also form their plural in the same manner.
Examples of the first division :
Singular.
Ol-tungani
Ol-moruo
Plural.
Il-tunganak
Il-moruak
E-ngoroyoni
Ol-akwi
I- ngoroyok
II- akwiak
En-gitok
Ol-aputani
01 - aitoriani
En-gituak
Il-aputak
11 - aitoriak
01-aigwenani
01-oiboni
Il-aigwenak
R-oibonok
01-aomononi
Il-aomonok
01-apuroni
01-ai’gwetani
01-abarnoni
Il-apurok
Il-aigwetak
Il-abarnok
01-aisinani
Il-aisinak
Ol-asakutoni
Il-asakutok
01-asirani
Il-asirak
01-airitani
Il-airitak
01-areshoni
Il-areshok
E-modooni
I-modook
01-agilani
Ol-aidetidetani
Il-agilak
Il-aidetidetak
Eng-apyani
En-doinono
Ing-apyak
In-doinonok
Examples of the second division :
Ol-kimojino
Eng-aina
En-geju
(01-keju
01-o'ito
Il-kimojik
Ing-aik
In-gejek
Il-kejek
Il-oik
E-mouo
I-mowarak
Eng-ongu
Ing-onyek
English.
The man.
The old man, the husband.
The woman, wife.
The grandfather or grandson.
The wife.
The father or son-in-law.
The chief.
The counsellor, spokesman.
The medicine-man.
The beggar.
The thief.
The carpenter.
The barber.
The poor man.
The wizard.
The decorator, writer.
The herdsman.
The trapper.
The blind person.
The destroyer, breaker.
The dreamer, prophet.
The widow.
The offspring.
The finger, toe 1.
The arm, hand.
The leg, foot.
The river.)
The bone.
The horn.
The eye.
1 The thumb is called Ol-kimojino kitok, ol-kimojino sapuk, or ol-moruo
kitok (the big, or fat, finger ; or the big old-man) ; the first finger, Ol-asakutoni
or Sagutishoi (the wizard) ; the middle finger, Ol-kereti (the ring of goat’s
skin which is worn on this finger); the third finger, Ngoto-Kineniya
(Kineniya’s mother) ; the little finger, Ol-kimojino oti (the small finger),
Kineniya or En-gilinda (proper names).
SUBSTANTIVES
27
Singular. Plural.
01-oisoto Il-oisotok
Ol-oidoloki Il-oidolok
El-lenywa Il-lenyok
Examples of other
Ol-oingoni
Eng-aji .
Em-beneiyo
Ol-nganaiyoi
Ol-dwaru
E-modioi
Eng-are
Ol-mwoilaa
English.
The nail, claw.
The elbow.
The long hairs of the tail of
a wildebeest or zebra, &c. ;
the fan made of these hairs.
The hull, the strong man.
The family, hut.
The leaf.
The fruit.
The beast of prey.
The cow’s dung.
The water.
The beetle.
words :
Il-oingok
Ing-ajijik
Im-benek
Il-nganaiyok
U-owarak
I- modiok
Ing-ariak
II- mwoilak
Class IV.
According to another rule which applies fairly regularly to a large
class of substantives, the singular appears to be formed from the
plural by adding i or ni \ Comprised in this group are the names of
tribes, a few communities of people, most insects, some birds and small
animals, and a number of words which were probably first known in
their collective form. Examples of names of tribes :
Plural.
Singular.
English.
Il-Ashumba
Ol-Ashumbai
The Swahili.
Il-Tengwal
Ol-Tengwali
The Nandi.
Il-Keyu
Ol-Keyuni
The Elgeyo.
U-Uasin-glshu
Ol-Uasin-gishui
The Gwas Ngishu Masai.
Il-Kume
Il-Turkana
Ol-Kumei )
Ol-Turkanai j
The Turkana.
Il-Kamasya
Ol-Kamasyai
The Kamasia.
Il-Kakesan
Ol-Kakesani }
The Lumbwa 2.
Il-Lumbwa
Ol-Lumbwani j
Il-Oikop
Ol-Oikopani )
The Lumbwa Masai 3.
Il-Lumb’wa
Ol-Lumbwani J
1 This construction
is by no means peculiar to the Masai. In Persian, :
instance, i is added to a word to mean one individual, e.g. zan, woman, zani,
one particular woman ; bacha, a child, bachai, one particular child ; bar,
time, bari, one time, once.
2 A tribe living near the Lake Victoria, whose real name is Kip-sikisi.
3 The Lumbwa Masai, who call themselves ’l-Oikop, and who are often
referred to by the Masai proper as ’1-Oogol-ala (the hard teeth), live in German
East Africa extending as far south as Mpapua. Their language is almost
identical with that of the Masai in British territory, the chief difference being
the pronunciation of one or two letters, k being spoken like gh, p being pro¬
nounced y or w, and the vowels being softened. There is also a tribe of people
called ’l-Oikop (Leukop or Lukob) living at the south end of Lake Rudolf who
apparently speak Masai. They were met by Teleki and Hohnel ( The Discovery
of Lakes Rudolf and Stephanie) and by Wellby (’ Twixt Sirdar and Menelik ).
28
MASAI GRAMMAR
Plural.
Singular.
English.
11 - Kapirondo
01 - Kapirondoi
The Kavirondo.
Il-Kokoyo
Ol-Kokoyoi
The Kikuyu.
Il-Tupeita
Ol-Tupeitai
The Taveta.
Il-Mo'siro
01-Mo"siroi
The Chaga1.
I-Suk
O-Suki
The Suk.
Il-Torobo
Ol-Toroboni
The Dorobo 2.
Examples of names
of communities of people :
In-gera
En-gerai
The child.
I-sipolio
O-sipolioi
The recluse, i. e. a boy who
has recently been circum¬
cised.
Il-barnot
01-barnoti
The shaved one, i. e. the
warrior who has not yet
grown pig-tails.
Il-muran
01-murani
The warrior.
Il-meek
01-meeki
The native, the savage, ap¬
plied to all Bantu tribes.
Il-omon
01-omoni
The stranger.
I-snnguro
O-sunguroi
The hypocrite.
Il-tamweiya
01-tamweiyai
The sick.
11-Aimer
Ol-Aimeri
The Aimer age s.
Il-Aiser
Ol-Aiseri
The Aiser clan (of Masai) 4.
Examples of names
of insects, small animals, and birds :
Ing-alao 5
Eng-alaoni
The very small ant.
In-darget
En-dargeti
The grasshopper.
In-daritik
En-daritiki
The small bird.
In-diamorgus
En-diamorgusi
The marabou stork.
In-dero
En-deroni
The rat.
Il-kuru
01-kurui
The maggot, worm.
Il-lashe
El-lashei
The louse.
Il-masher
01-masheri
The tick.
Il-otorok
01-otoroki
The bee.
Il-maat
01-maati
The locust.
Il-oiriir
01-oiriiri
The lizard.
Il-oisusu
01-oisusui
The flea.
1 Each tribe of the Chaga people (the inhabitants of Kilima Njaro) has
a special name ; thus, Il-Kilema (sing. 01-Kilemai), the Kilema.
2 Some writers prefer Andorobo and even Wandorobo. The D has been
retained at the commencement of the word, as Torobo would not be easily
recognized. En-doroboni (pi. ’N-dorobo) is the Masai for the tsetse fly.
These words have probably no connexion with dorop, short, as has been
occasionally stated. 3 Vide p. 261. 4 Vide p. 260.
5 Also rarely Ing-alaok. It is perhaps of interest to note that en-dirango,
the large reddish-brown ant, called siafu by the coast people, which bites
fiercely, is not included in this group, and forms its plural by adding ni to
the singular.
SUBSTANTIVES
29
Plural.
Singular.
English.
Il-ojonga
Ol-ojongani
The fly.
Ing-ojonga
Eng-ojofigani
The mosquito.
I-samburumbur
O-samburumburi
The butterfly.
I-sarambalan
E-sarambalani
The bat, swallow, swift.
Kamples of other words which belong to
this class :
Il-airakuj
Ol-airakuji
The kidney.
U-ala
Ol-alai
The tooth, tusk.
Ing-atambo
Eng-atamboi
The cloud.
Il-til
Ol-tili
The spark, stain.
In-garara
En-gararai
The quill.
In-giporo
En-giporoi
The scar.
In-guruon
En-guruoni
The ash.
U-keko
Ol-kekoi
The thorn, thorny place.
Il-kidongo
Ol-kidongoi
The tail.
Il-kilileng
Ol-kililengi
The sheep’s dung.
Il-kiyo
Ol-kiyoi
The tear.
Il-mao
Ol-maoi 1
The twins.
Il-menenga
Ol-menengani
The corpse, spirit.
I-mosor
E-mosori
The egg 2.
I-ngok
E-ngoki
The sin 3.
Il-dkidongo
Ol-okidongoi
The mud.
Il-paek
Ol-paeki
The grain or cob of maize.
Il-pisya
Ol-pisyai
The chain.
I-seghera
O-segherai
The cowry.
I-seghenge
E-seghengei
The iron wire.
I-suut
E-snnti
The dust.
I-senya
O-senyai
The sand.
Il-tian
Ol-tiani
The bamboo.
Il-tuduta
Ol-tudutai
The boil, abscess.
Exceptions.
There are only a few exceptions to this rule. They are as follows :
Il-Maasae Ol-Maasani The Masai4.
Il-Aisungun Ol-Aisungui \ Th E «
Il-Musungu Ol-Musungui J ^
1 Ol-maoi means a child who has a twin brother or sister.
2 A large egg-shaped cask used for beer, &c., is Ol-mosori, pi. Xl-mosorin.
3 An unlucky child, or a dwarf, is E-ngoki, pi. I-ngokin.
4 The original name of the Masai is said to have been Il-Maa (sing. Ol-Mai),
and one even now occasionally hears old people using this word, especially
when relating stories of former times. According to tradition the present
form dates from the introduction by the Swahili traders of a certain kind of
bead called ’Sae or ’Saen (sing. O-Saeni).
5 Europeans, or white people, were formerly called ’L-ojuju, the hairy
ones. This appellation was afterwards changed to ’L-Ailungun, a corruption
of the Swahili word Mzungu, which in its turn gave way to the present
forms.
3°
MASAI GRAMMAR
Plural.
Il-Chumari
I-Sigiriaishi
I- suyan
II- munyo
Singular.
Ol-Chumari )
O-Sigiriaishi J
O-suyai
Ol-munyei
English.
The Somali.
The wild dog.
The beard.
Class Y.
In this class, like the preceding one, the singular of substantives
appears to be formed from the plural. This is done by the affix
a or o.
A large number of words belonging to this class are formed by
simply adding at or ot in the plural and ata or oto in the singular to
the roots of verbs not commencing with i. With verbs commencing
with i the same affixes are made, and h is also prefixed. Other
substantives which form the singular by affixing a or o to the plural
were probably first known in their collective state.
Examples of substantives made from the roots of verbs not com¬
mencing with i :
Plural.
Singular.
Verbal root.
English.
In-duat
En-duata
-dol, -dua
The witness.
In-jingat
En-jingata
The entrance.
Il-langat
El-langata
-lang
The ford.
Il-limot
El-limoto
-lim
The news.
Il-lutot
El-lutoto
-lut
The place to creep through.
The warrior’s kraal.
I-manyat
E-manyata
-many
I-nyalat
E-nyalata
-nyal
The mouthful of food, the cud.
I-rishat
E-rishata
-rish
The boundary.
I-roruat
E-roruata
-roru
The foot-print.
I-sirat
E-sirata )
-sir
f The markings, stripes.
I-sirat
O-sirata J
( The letter, bill.
In-demat
En-demata
-tern
The measure.
In-donat
En-donata
-ton
The seat, root.
Il-turot
01-turoto )
-tur -j
\ The pond, puddle.
In-durot
En-duroto J
[ The chalk.
In-nangat
En-nangata
-nang
The place struck by a club
thrown from a distance,
the bruise.
Examples of substantives made from the roots of verbs which
commence with i :
In-gidimat
In-gikurukurot
In-gingasyat
In-giragat
En-gidimata -idim
En-gikurukuroto 1 -ikurukur
En-gingasyata -ingasya
En-giragata -irag
The being able.
The thunder.
The astonishment.
The sleeping place,
the hospitality.
1 Also en-gikurukur.
SUBSTANTIVES
31
Plural.
Singular.
Verbal root.
English.
In-girukot
En-girukoto
-iruk
The reply, the belief.
In-gisisat
En-gisisata
-isis
The glory.
In-gisudorot
En-gisudoroto
-isudoo
The secret.
In-gisujat
En-gisujata
-isuj
The cleaning.
In-gitagat
En-gitagata
-itag
The hut in which
the elders meet.
In-gitanyanyukot En-gitanyanyukoto -itanyanyuk The parable (lit. the
making similar).
In-giterat
In-giterunot
En-giterata
En-giterunoto
-iter )
-iteru J
The beginning.
In-gitingot
En-gitingoto
-iting
The end.
In-gityamat
En-gityamata
-ityam
The jumping.
Examples of substantives which form their singular by adding a or
o to the plural :
Plural.
Il-abur
Il-akir
Angat
Ing-arn
Im-bat
Im-blt
Il-changit
In-jangit
In-daghol
In-dapan
In-duduny
Il-karash
Il-kujit
In-guiit
Il-kurt
Il-lughuny
Ing-opir
Ing-opit
Ing-orn
Il-papit
Singular.
English.
Ol-abura
The froth.
Ol-akira
The star.
Angata
The plain, wilderness.
Eng-arna
The name.
Em-bata
The bank of a river.
Em-blto
The sinew, tendon, bow¬
string.
Ol-changito
The wild animal.
En-jangito
‘ A what-d’you-call-it/
En-daghola
The cheek.
En-dapana
The skin of a goat, sheep.
or calf.
En-dudunyo
The heel.
Ol-karasha
The cotton cloth.
Ol-kujita
The long, coarse grass.
En-gujita
The turf.
Ol-kurto
The caterpillar.
El-lughunya
The head.
Eng-opiro
The small feather.
Eng-opito
The cord (made from the
bark of a tree).
Eng-orno
The butter.
Ol-papita
The hair.
Exceptions.
Plural.
Singular
Verbal root.
English.
In-audot
En-audoto
-ud
The hole.
I-ila
E-ilata
-el
The oil.
Il-lotot
In-gung
Il-ki
In-guk
El-lototo
En-gungu
Ol-kina
En-gukuo
-loolo
The journey, march.
The knee.
The teat.
The charcoal, soot.
32
MASAI GRAMMAR
Class VI.
There are a few substantives which are unchangeable and have the
same form in the singular and plural. Examples :
Singular. Plural. English.
Ol-aijolojola Il-aijolojola The hartebeest.
Ol-doinyo Il-doinyo The mountain.
Ol-kesen Il-kesen The cloth for carrying a
baby in.
Eng-oitoi Ing-oitoi The road.
O-riri I-riri The termite.
Ororei I-rorei The word.
Ol-tuli Il-tuli The buttock.
Substantives with Singular Eorm only.
Some substantives have no plural.
En-aimin, the darkness.
Ol-aro, the shame.
En-giopo, the adultery.
En-gisiiisiu, the wind.
En-gishon, the life, age.
En-gitoo, the kingdom, wealth,
greatness, age.
To these may be added words ending in -ishu. Examples :
E-sidanishu, the beauty. En-garsisishu, the kingdom, the riches.
En-guretishu, the fear.
Examples :
En-gure, the thirst.
Ol-kirobi, ) ,, r
01-oirobi,}thefeVer-
Eng-oilelio, the dew.
Ol-oijilili, the drop.
Ol-oireriu, the dirt, rust.
Substantives with Plural Form only.
A few substantives have no form for the singular. Examples :
In-dare1, the flock. Kulle (in compound words, alle), milk.
In-gulak, the urine. I-motori, soup.
Ing-amulak, the saliva.
Irregular Plurals.
A certain number of substantives form their plural irregularly.
In a few instances different words are apparently used, in others
different terminations from those already discussed.
Examples in which different words are used :
Singular- Plural.
En-giteng, the ox, cow 2 ; In-glshu, the cattle, oxen, cows.
Ol-kiteng, the bullock ; Il-mongi, the bullocks.
O-sighiria, the donkey ; I-sirkon, the donkeys.
En-dito, the daughter, young girl ; In-doiye, the daughters, girls.
1 En-darei is rarely used for a single goat.
2 The cow is usually termed en-giteng lepong, i. e. the female ox.
SUBSTANTIVES
33
Singular. Plural.
En-gop, the land, country ; In-gwapi, the lands, countries.
01-chata,}thetree> firewood;
Il-kak, the trees, firewood.
En jata* j sma^ tree, stake ;
In-gak, the small trees, twigs.
Examples in which unusual terminations are used :
Singular.
Plural.
English.
En-aisho
In-aishi
The honey.
En-aibon
In-aibonoreitin
The medicine, charm.
Eng-dlo
Ing-dloli
The direction, place.
Eng-duo
Ing-ai
The bow.
Ol-bungae
Il-bungaiko 1
The young bull.
En-daa
In-daiki
The food.
En-gine
In-gineji
The goat.
En-giringo
In-giri
The animal, the meat.
En-giyok
In-giyaa
The ear.
En-gubis
In-gubisir
The thigh.
En-gutuk
In-gutukie
The mouth.
Ol-kilikwai
Ol-mafigatinda
E-masaita
E-figikitoi
Il-kiliko
Il-mafigati
I-masaa
I-ngik
The messenger, message.
The enemy.
The wealth.
The human excrement, word
of abuse.
E-ngwenitoi
I-figweni
Word of abuse.
E-ngudi
I-figusidin (rarely The stick.
I-ngudisin)
Eng-oshoghe
Ing-oshua
The belly.
Ol-tau
Il-tauja
The heart, mind, spirit, soul
Ol-tidu
Il-tidii
The needle.
Plural of Compound Words.
Compound words are commonly employed in Masai. They are
made either by joining two substantives or a substantive and another
part of speech together, or by prefixing the article to the relative
connected with the verb. Though the articles and genitive particles
are sometimes omitted in the singular, they are all employed in the
formation of the plural.
Examples of the First Division.
Kutuk-aji
(Mouth-hut)
Tasat-aina
(Thin-arm)
1 Sometimes pronounced Il-bungaikop.
’N -gutukie-oo-’ng-ajijik
(The-mouths-of-the-huts)
Il-tasati-’ng-aik
(The-thin-the- arms)
The door.
The person with
a deformed arm.
HOLLIS
D
34
MASAI GRAMMAR
Singular.
Plural.
English.
Ol-o-uro-kutuk
’L-oo-urd-kutukie
The man with
(The-who-cuts-mouth)
(Tbe-wbo-cut-montbs)
theteethknock-
ed out or with
the lips cut.
Ol-o-dung-o-aina
’L-oo-dung-o-’ng-aik
The one-armed
(The-whom-cut-is-arm)
(Tbe-wbom-cut-are-the-arms)
person.
En-na-iba-o-sina
’N-n&wba-’ sinaitin
The moth.
(The-which-hates-the-trouble) (The-which-hate-the-troubles)
Obowaru-keri
’L-dwarak-kerin
The leopard.
(The-beast-of-prey-spotted)
(The-beasts-of-prey-spotted)
Ol-owaru-kitok
’L-owarak-kituak
The lion.
(The-beast-of-prey-big)
(The-beasts-of-prey-big)
Ol-lo-T-masi
Il-loo-T-masin
The lion.
(The-of-tbe-mane)
(The-of-tbe-manes)
En-na-rok-kutuk
’N-naa-rook-kutukie
The monkey1.
( The-which-is-black-mouth)
(The-which-are-black-mouths)
En-gidas-in-dare
-gidas-in-dare
The mongoose.
(The-sucker-tbe-flocks)
(Tbe-suckers-tbe-flocks)
Ol-o-ad o-kiragata
’L-oo-ado-kiragat
The giraffe.
(The-wbo-is-long-sleeping-place) (The-wlio-are-long-sleeping-place)
Ol-o-ibor-kidongoi
'L-oo-ibor-kidongo
The wild dog.
(The- which-is- white-tail)
(Tbe-whicb-are-wbite-tails)
Ol-le-T-lughunya
Il-loo-T-lughuny
The brain.
(The-of-tbe-bead)
(The-of-the-heads)
Ol-le-’ng-aina
Il-loo-’ng-aik
The elephant.
(Tbe-of-tbe-arm)
(Tbe-of-the-arms)
Ol-o-ngui
'L-oo-ngu
The Kamba2.
(The-who-stinks)
(The-who-stink)
Examples oe the Second Division.
Ol-o-ton-ie-ki
’L-oo-ton-ie-ki
The seat, the
(Tbe-wbicb-sat-upon-is)
(Tbe-which-sat-upon-are)
buttocks.
Ol-o-un-isho
"L-oo-un-isho
The sower.
(The-who-sows)
(The-wlio-sow)
Ol-o-rip-isho
’L-oo-rip-isho
The tailor.
(The-wh'o-sews)
(The-wh’o-sew)
Ol-o-T-u
’L-oo-I-u
The father.
(The-wbo-begets)
(Tlie-wbo-beget)
Ol-d-lubo
’L-oo-lubo
The impalla
(Tbe-wbicb-is-not-satisfied)
(Tbe-wbich-are-not-satisfied)
antelope.
Cercopitkecus Griseo- Viridis.
2 A tribe of people.
35
ADJECTIVES.
There are three classes of words which can be used as adjectives in
Masai. The first appears to consist of true adjectives, which were
possibly originally all independent substantives, and substantives used
in an adjectival sense. They do not indicate gender or class, and
agree with the substantive they qualify in number only.
The second class consists of words formed by verbs joined to the
relative. When simple neuter verbs are thus employed, the termina¬
tion in the plural does not alter, the sole change taking place in the
relative, which agrees in gender and number with the substantive.
With irregular verbs or derivatives the plural termination varies
according to the class of verb.
The third class consists of a few words to which is prefixed the
genitive particle. They are unchangeable, but the particle agrees in
gender with the substantive.
Class I.
The same rules for the formation of the plural of adjectives belong¬
ing to this class are followed as with substantives, and though the
adjective agrees in number with the substantive it qualifies, it does
not necessarily take the same plural termination.
When used as an attribute the adjective generally follows the
substantive, but it is sometimes inserted between the substantive and
the article. Examples :
Ol-ashe sumbat or o-sumbat-ashe, the sickly calf.
’L-asho sumbati or ’sumbati-asho, the sickly calves.
En-giteng uas, the striped ox.
’IST-glshu uasin or ’n-uasin-glshu, the striped cattle.
Ol-ngatuny lepong, the female lion (lioness).
Il-ngatunyo le’ponga, the lionesses.
Ol-ayoni botor, the big boy.
’L-ayok botoro, the big boys.
Ol-keju (or e-uaso) ngiro, the brown river.
Il-kejek (or ’uason) ngiroin, the brown rivers..
En-dito sidai, the beautiful girl.
’N-doiye sidan, the beautiful girls.
Ol-kerr ngojine, the lame ram.
Il-kerra ngojmia, the lame rams.
Ol-omoni torono, the bad stranger.
’L-omon torok, the bad strangers, the bad news.
Ol-kila musana, the old garment.
Il-kilani musan, the old garments.
Ol-murani bioto, the healthy warrior.
Il-muran biot, the healthy warriors.
D 2
MASAI GRAMMAR
36
The following are irregular :
Singular.
Plural.
English.
Masc.
Fem.
Masc. Fem.
Dorop
Doropu
Short.
Rongai
Rongerna
Thin, narrow (in¬
animate objects).
Oti
Kiti
Ooti 1 Kutiti
Small.
Kuti
Few.
Ado
or o-ado
Nado
Adoru
High, long.
Examples :
Il-tunganak doropu, the short men.
’Ng-&riak rongerna, the narrow streams.
Ol-tungani oti, the small man.
Il-tunganak ooti, the small men.
E-ngoroyoni kiti, the small woman.
’$goroyok kutiti, the small women.
’Ng-olongi kuti, the few days.
When the adjective is used predicatively, it precedes the substan¬
tive and article 2 :
Torono ol-tungani, the man is bad.
Torok il-tunganak, the men are bad.
Class II.
The adjectives belonging to the second class — in reality relatives
compounded with verbal forms — follow the substantives they qualify,
and agree with them in gender and number :
Ol-murani o-gol, the warrior who is strong or the strong warrior.
Il-muran oo-gol, the strong warriors.
E-ngoroyoni na-nana, the gentle woman.
’Ngoroyok naa-nana, the gentle women.
E-weji ne-wang, the open place.
’Wejitin nee-wang, the open places.
Ol-tungani o-ibor, the white man.
Il-tufiganak oo-ibor, the white men.
Eng-are na-iroua, the hot water.
’Ng-driak nd-iroua, the hot waters.
E-weji ne-irobi, the cold place.
’Wejitin nee-irobi, the cold places.
In some cases the verbal part as well as the relative takes plural
inflexions :
Ol-doinyo o-rok, the black mountain.
Il-doinyo oo-rook, the black mountains.
1 Ooti cannot be used predicatively, and kutiti is employed instead : e. g.
kutiti *l-airakuj, the kidneys are small ( vide p. 139).
a In sentences of this kind the demonstrative pronoun generally takes the
place of the article : e. g. torono elle-tungani, this man is bad.
ADJECTIVES
37
En-giteng na-tua, the dead ox.
’N-gishu naa-tuata, the dead oxen.
En-giringo na-tungwa, the rotten meat.
’N-giri naa-tungwaita, the rotten meats.
Ol-kila o-tarueiye, the spoilt garment.
Il-kilani oo-tarueitye, the spoilt garments.
E-weji ne-nyokye, the red place.
’Wejitin nee-nyokyo, the red places.
Ol-chani o-toyo, the dry tree.
Il-kak oo-tdito, the dry trees.
In a few instances the adjective is inserted between the substantive
and the article :
En-na-ibor-tuli (the white buttock), the Thomson’s gazelle.
’L-oo-do-kilani, the blood-red garments (name of a district).
’L-oo-do-kishu, the blood- red cattle (name of two clans, vide p. 260).
Class III.
The words belonging to this class are merely genitives used as
attributes (similar to such expressions as days of old, homme de
bien, &c.). They follow the substantive they qualify :
Eng-aina e-tatene, the right hand.
Eng-oitoi e-kedyanye, the left road.
’L-omon li-opa, the former news.
’L-omon li-akenya, the future news.
Il-changit le-’n-dim, the wild animals (lit. of the wood).
All adjectives can be used as substantives by prefixing the article.
Examples :
Ol-oti, the small one, the younger.
Ol-botor, the big one, the elder.
Ol-o-rok, the black man.
En-na-rok, the black woman.
En-e-tatene, the right (hand).
Two or more adjectives can follow a substantive :
Ol-kiteng orok sinyati li-opa, the former black healthy bullock.
If there are two adjectives of the first class qualifying a substantive,
one is usually inserted between the article and the substantive, and
the other follows the substantive :
Ol-kitok-tungani sapuk, the big, fat man.
When a noun is qualified by an adjective, and followed by a genitive,
the genitive precedes the adjective. Examples :
Eng-anashe o-’l-murani kiti (the sister of the warrior small), the
warrior’s small sister.
’Ng-abobok o-’l-chani naudo (the barks of the tree nine), nine
strips of bark of the tree.
38
MASAI GRAMMAR
The Comparison of Adjectives.
There are not, properly speaking, any degrees of comparison in
Masai.
The comparative is represented in several ways.
1. By the use of a-lafig, to cross (a river) or to surpass :
E-melok e-lang en-aisho (it is sweet, it surpasses honey), it is
sweeter than honey.
Sidai enna-toki a-lang eng-ae (beautiful this thing to surpass
the other), this thing is more beautiful than the other.
E-tii ol-kitok o-lang (he is there the big one who surpasses him),
there is some one greater than he.
2. By the use of a-lus-oo, to pass thither or to surpass, followed
by the local case :
Sidai enna-toki a-lus-oo te-’ng-ae (beautiful this thing to pass
by the other), this thing is more beautiful than the other.
3. By the use of peno, a little more :
I-’ya-u en-doki kiti peno, bring something a little smaller.
4. By the use of ol-pisyai, the chain, and in this sense possibly,
the rest :
E-ata ’n-glshu tomon 0 ol-pisyai (he has ten cows and the chain),
he has more than ten 'cows.
A-isho-o ’rupiani ip o ol-pisyai (he gave me 100 rupees and the
chain), 'he gave me over 100 rupees.
More can be translated by likae, &c., other (which see, p. 46), by
a-pon, to increase, or by a-itu-lus-oo, to cause to pass :
To-pon-a kulle, i-’ya-u kulye-alle mono, increase the milk, bring
' more of thy milk.
E-itu-lus-ori ’ndae (it is made to pass to you), more shall be
given you.
The superlative is generally denoted by the use of the adjective
in its simple form :
Kalo^upat^^ " } "^0 Which) is the best %
It can also be translated by an adjectival substantive followed by
the local case :
Ninye ol-oti too-l-muran pokin (he the small from the warriors
all), he is the smallest' of all the warriors.
Like the comparative, the superlative can also be expressed by
a-lus-oo, followed by the local case, or by a-lang, particularly by the
former :
ADJECTIVES
39
Supat elle, e-lus-oo te-pokin (good this one, he passes by all),
this one is the best of all.
Supat ledo, kake elle o-lus-oo te-’supatishu (good that one, but
this one who surpasses in goodness), that man is good,
but this one is the best.
Supat elle a-lafig pokin (good this one to surpass all), this one
is the best of all.
THE NUMERALS.
Masculine.
Feminine.
English.
Obo
Nabo 1
One.
Aare
Are
Two.
Okuni
Uni
Three.
Oofigwan
0 fig wan
Four.
Imyet 2
Five.
Ille2
Six.
Oopishana
Naapishana
Seven.
Isyet 2
Eight.
Oudo
Naudo
Nine 3.
Tomon
Ten.
Tomon o obo
Tomon o nabo
Eleven.
Tomon o aare 4 5
Tomon o are
Twelve.
Tomon o okuni
Tomon o uni
Thirteen.
Tomon o oofigwan
Tomon o ofigwan
Fourteen.
Tomon o imyet
Fifteen.
Tomon o
ille
Sixteen.
Tomon o oopishana
Tomon oo naapishana
Seventeen.
Tomon o isyet
Eighteen.
Tomon o oudo
Tomon oo naudo
Nineteen.
Tigitam
Twenty.
Tigitam o obo
Tigitam o nabo
Twenty-one.
Osom or 'N-domoni
uni
Thirty.
Artam or ’N-domoni ofigwan Forty.
Onom or 'N-domoni ’myet Fifty.
Onom oo tomon or ’N-domoni Tie Sixty5.
Onom oo tigitam or 'N-domoni naapishana Seventy.
Onom oo 'n-domoni uni or ’N-domo"ni 'syet Eighty.
Onom o artam or 'N-domoni naudo Ninety.
1 1 when used with e-weji, the place, is nebo.
2 The i is sometimes omitted when these words follow a vowel.
8 Endoroj is occasionally used for nine.
4 When two numerals are joined by the conjunction and , the double o of
the plural is only pronounced if followed by a consonant.
5 Often everything above fifty is simply styled ip. If it is desired to express
a very large number, ip-ip, one thousand, or le-me-iken-ayu, countless, are
used.
4 Q
MASAI GRAMMAR
Masculine. Feminine.
iP
Ip o obo
Ip o onom
Ip onom
Ip-Ip or ’N-domoni ip
Ip-Ip kata-’myet
English.
Hundred.
One hundred and one.
One hundred and
fifty.
Five hundred.
One thousand.
Five thousand.
With the exception of 1, the number always follows the
substantive :
Il-tunganak aare, two men.
When 1 is placed before the substantive, the article is omitted;
when it follows, the article is retained :
Obo-tungani or Ol-tungani obo, one man.
Nabo-olong or Eng-olong nabo, one day.
The ordinal numbers are expressed by the use of the genitive
particle with or without the article :
Ol-tungani li-oongwan, the fourth man.
Eng-aji e-ongwan, the fourth hut.
Tapala '1-tufiganak aare, toriku ol-li-okuni (leave two men alone,
bring the third), bring the third man.
First and last can both be expressed by Ol-le-bata, the-of-side.
First is, however, more usually translated by one of the following :
Ol-le-lughunya, the-of-head.
Ol-o-ituruk, the-who-precedes.
Ol-o-lus-oo, the-who-passes-by.
Last is translated by Ol-le-kurum, the-of-behind, or Ol-o-ingopu,
the-who-is-behind.
Once , Twice , &c., are denoted by the use of en-gata, the time :
Nabo-kata1, once, the first time.
Kat’-are, twice.
’H-gataitin are, the second time.
5N-gata'itin aja % how many times ?
'N-gataiitin kumok, often.
First of all is translated by a-ngas a-iter, to commence to begin,
or simply by a-ngas, to commence :
I-ngas a-iter en-gias, pe ilo, ) you must first of all do the work,
I-ngas en-gias, pe ilo, ’ J then you may go.
The Masai have various finger signs to denote the numerals.
1. The first finger of the right hand is held up and the rest of the
fist closed. The hand must be kept still.
1 The first time can also be rendered by eng-aiter.
NUMERALS
4i
2. The outstretched first and second fingers are rubbed rapidly one
against the other.
3. The first finger is rested on the thumb and the first joint of the
middle finger is placed against the side of the middle joint of the first
finger, the other two fingers remaining closed.
4. The fingers are outstretched, the first and middle ones being
crossed.
5. The fist is closed with the thumb placed between the first and
second fingers.
6. The nail of one of the fingers — generally the ring finger — is
clicked three or four times by the thumb nail.
7. The tip of the thumb is rubbed rapidly against the tip of one of
the fingers, generally the middle finger, the hand remaining open.
8. The hand is opened and the fingers are either all pressed
together or all kept apart. A rapid movement with the hand in
this position is then performed, first in a downward and then in an
upward direction. This movement is made by the hand only, the
wrist acting as lever.
9. The first finger is bent so that the tip touches the tip of the
thumb, the other fingers being at the same time opened.
10. The closed fist is thrown out and opened, the nail of the middle
finger being at the same time clicked against the tip of the thumb.
20. The open fist is closed and opened two or three times.
30. The fingers are placed in the same position as when representing
1, i. e. the first finger is held up while the rest of the hand is closed.
When in this position the hand is shaken slightly from the wrist.
40. The hand is opened, and the first and middle fingers are pressed
together, as are also the ring and little fingers, a gap thus existing
between the middle and ring fingers. When in this position the hand
is shaken.
50. The tip of the thumb is placed between the ends of the first and
middle fingers. The other fingers can be opened or closed at the
same time.
6Q. Por ip, that is to say anything above fifty, the closed fist is
jerked out from the body, the fingers being at the same time opened.
PRONOUNS.
The full forms of the personal pronouns aye :
Singular.
Plural.
I
Thou
He, she, or it
lye
Ninye
Nanu
We
You
They
Iyook.
Indae.
Ninje.
42
MASAI GRAMMAR
The second person singular is often contracted into "ye and occasion¬
ally into i. Iyook and Indae become ’yook and ’ndae when following
a vowel, or at the commencement of sentences. Unless the subject has
been previously mentioned, the demonstrative pronouns are generally
used for he, she, it, and they.
The objective cases, me, thee, him, &c., can be expressed by the
same forms as those given above for the nominative case, I, thou, &c.
The possessive case, of me, &c., is expressed by the possessive
pronouns, or, rarely, by the particle le or e inserted between the sub¬
stantive and the personal pronoun.
The local case is expressed by the particle te prefixed to the personal
pronoun, e. g. e-gol te-ninje, it is hard for them.
The position of the personal pronoun with regard to the verb is
given on p. 49.
The personal pronouns when combined with a verb as subject or
object are indicated by special prefixes. See p. 48.
POSSESSIVE PRONOUNS.
The possessive pronouns are always placed after the substantive
denoting the thing possessed, and vary according to gender and number.
They are :
Singular.
Masc. Fern.
Plural.
Masc. Fem.
My
Lai
Ai
Lainei
Ainei.
Thy
Lino
Ino
Linono
Inono.
His, her, or its
Lenye
Enye
Lenyena
Enyena.
Our
Lang
Ang
Lang
Ang.
Your
Linyi
Inyi
Linyi
Inyi.
Their
Lenye
Enye
Lenye
Enye.
Ol-alem lai, my sword. ’L-alema lainei, my swords.
Eng-alem ai, my knife. ’Ng-alema ainei, my knives.
The words mine, thine , &c., used predicatively or absolutely, take
the article. Various prefixes are also added, and changes made, in
some of the words, as is shown in the following table :
Mine Ol-lalai En-ai Il-kulainei In-gunainei.
Thine Ol-lino En-ino Il-kulonono In-gunonono.
His, hers, or its Ol-lenye En-enye Il-kulenyena In-gunenyena.
Ours Ol-lalang En-ang Il-kulalang In-gunang.
Yours Ol-linyi En-inyi Il-kulinyi In-guninyi.
Theirs Ol-lenye En-enye Il-kulenye In-gun enye.
’L-alema lenye kullo, kodee T-kulonono % these are their swords,
where are thine 1
Mi-ar il-asurai, T-kulalang, do not kill the snakes, they are ours.
PRONOUNS
43
I-ata ’n-glshu inono ; e-ata sii ol-oiboni ’n-gunenyena, thou hast
thy cattle ; the medicine-man also has his.
Sidai en-doki enye a-lang en-ai, his thing is better than mine.
There is a short enclitic form of the Possessive Pronoun of the
second and third persons, which i
mother :
Singular.
Minye, thy or your father ;
Menye, his, her, or their father ;
Ngutunyi, thy or your mother ;
Ngotonye, his, her, or their
mother ;
The personal pronouns may be
give emphasis. The word o-sesen
in this sense :
s used with the words father and
Plural.
Loominyi, thy or your fathers.
Loomenye, his, her, or their
fathers.
Noongutunyi, thy or your mothers.
Noongotonye, his, her, or their
mothers.
added to the possessive pronoun to
i, the body, is also sometimes used
Eng-alem ai nanu,
Eng-alem o-’sesen lai,
my own knife.
DEMONSTRATIVE PRONOUNS.
There are four classes of demonstrative pronouns. The first
denotes objects near at hand ; the second, objects at a distance ; and
the third and fourth, objects previously mentioned. They each have
forms for the masculine and feminine, and the word e-weji, the place,
requires a special form to be used with it.
Class I.
This or these, of objects at no great distance :
Masculine. Feminine. Used with the word e-weji.
Elle Enna Enne
Kullo Kunna Kunne or Kunnen
English.
This.
These.
Class II.
That or those or yonder, referring to things at a distance :
Ledo or elde Enda Ende That.
Kuldo Kunda Kunde or Kunden Those.
Class III.
This or these, mentioned before :
Illo Inna Inne This.
Lello Nenna Nenne These.
44
MASAI GRAMMAR
Class IV.
That or those or yonder, mentioned before :
Masculine. Feminine. Used with the word e-weji. English.
Lido Idya Idye That.
Lekwa Nekwa Nek we Those.
When the demonstrative pronoun is joined to a substantive, it takes
the place of the article :
Ledo-tungani, that man. Enna-kerai, this child.
When used predicatively, the article is retained, and the demon¬
strative follows the substantive :
Ol-tungani ledo, that is the man.
En-gerai enna, this is the child.
In the genitive and local cases the first letter of the demonstrative
is omitted if an e :
Ol-origha le-Tle-tungani, the stool of this man.
E-gol te-lle-tungani, it is hard for this man.
If it is desired to lay stress on the demonstrative pronoun, the
syllable nya, nye, or nyo is prefixed to it. When the demonstrative
has taken this form and is joined to a substantive, the article is
retained :
Nyelle ol-tungani, this man here, this very man.
Nyoolo ’l-tunganak, these men here.
Nyanna e-ngoroyoni, this woman here.
Nyonna ’ngoroyok, these women here.
Nyenne e-weji, just this place.
REFLEXIVE PRONOUNS.
Most verbs have a special reflexive form which is much used.
When this form does not exist or is employed for the neuter or
quasi-passive, the word Iceman is affixed to the verb in the singular
and aate in the plural :
A-dung kewan, I cut (or shall cut) myself.
Ki-dung aate, we cut (or shall cut) ourselves.
Self is also occasionally translated by ol-tau, the heart :
E-nyor ol-tau lenye (he loves his heart), he loves himself.
When self is added to a pronoun to express emphasis, it is rendered
in Masai by open in the singular, and oopen in the plural :
Ol-tungani open, the man himself.
U-tunganak oopen, the men themselves.
Nanu open, I myself.
'Took oopen, we ourselves.
PRONOUNS
45
The word owner is translated by open preceded by the article. It
; followed by the nominative and not by the genitive as in English :
01-open eng aji, 1 owner 0f the hut.
En-open eng-aji, j
L-oopen ing-ajijik, 1 owners 0f the huts.
N-oopen mg-ajrjik, J
By myself \ by ourselves , &c., are also rendered by open, oopen :
Nanu open, by myself ; ’Yook oopen, by ourselves.
RELATIVE PRONOUNS.
The relative pronouns have forms appropriate for the masculine and
feminine of both numbers. There is also a special form for the word
e-weji, the place :
Masc.
O1
Singular.
Used with the
Fem. word e-weji. Masc.
Na Ne Oo
Plural.
Used with the
Fem. word e-weji. English.
Naa 2 Nee Who, whom,
or which.
Ol-tungani o-ra 3 sapuk, the man who is big.
E-ngoroyoni na-ra sapuk, the woman who is big.
E-weji ne-ra sapuk, the place which is big.
Il-tunganak oo-ra sapuki, the men who are big.
’Ngoroyok naa-ra sapuki, the women who are big.
’Wejitin nee-ra sapuki, the places which are big.
When the negative is combined with the relative, le^me is used for the
masculine, and ne-me for the feminine and for the word e-weji. These
forms do not change in the plural :
Ol-tungani le-me-ra sapuk, the man who is not big.
E-ngor5yoni ne-me-ra sapuk, the woman who is not big.
Il-tunganak le-me-ra sapuki, the men who are not big.
Ngoroyok ne-me-ra sapuki, the women who are not big.
The affirmative form of the relative is not divisible from the Verb,
but the negative form can stand alone ; thus, whilst ol-tungani o sapuk 4
would be meaningless, ol-tungani le-me sapuk is as correct as ol-
tungani le-me-ra sapuk.
To distinguish between the simple relative as subject or object the
voice is raised or lowered at the end of the verb. When the relative
is the subject, the voice is raised, when the object, it is lowered.
Various changes take place in the form of the relative when it is
1 The masculine singular relative is generally a long o, thus o.
2 Naa becomes na before verbs commencing with i.
3 A-a, to be ( vide p. 87).
4 Ol-tungani o-sapuk-u means, the man will be big (vide p. 87).
46
MASAI GRAMMAR
the subject, and the object is the first or second person singular
(except when the subject is the first person plural) ; also when it
is the object, and the subject is the first or second person singular.
These alterations are shown on pp. 50-3.
The possessive form of the relative can be translated by open
preceded by the article :
Ol-tuhgani ol-openy in-glshu, the man whose cattle they are.
INDEFINITE PRONOUNS.
There are two indefinite pronouns. The first, likae, &c., is equi¬
valent to other, another, the one . . . the other, and else ; the second
poki, &c., to each, every, all, whosoever, and whatsoever, and in
compound words to both, all three, &c.
Likae, &c., other, has different forms for the masculine and
feminine, singular and plural. It invariably precedes the substantive,
and can be used with or without the article according to the meaning :
Singular. Plural.
Masc. Fem. Masc. Fem.
Likae Ae Kulikae Kulye
Examples :
Likae-tungani, another man.
Kulye-ngoroyok, other women.
Ol-likae-tungani, the other man.
'N-gulye-ngoroyok, the other women.
I-mbot-o ol-likae, call the other one (masculine).
The one . . .the other , is translated by likae . . . likae, ae . . . ae, &c. :
E-to-Ishe eng-ae-ngordyoni, na olupi eng-ae, the one woman bore
and the other was barren.
E-pwo kulikae, e-pwonu kulikae, some go and others come.
Else , when joined to somebody , something , or somewhere , is translated
by likae, ae, &c. :
E-euo likae-tungani, somebody else came.
A-shomo ae-weji, I went somewhere else.
A-itobir-a ae-toki, I did something else.
Other is also used for the comparative of adjectives (which see,
P- 38)-
Each, every, whosoever, and whatsoever , are translated by poki.
When used in this sense, poki precedes the substantive, and the
article is omitted :
E-euo poki-tungani, each man came.
E-etuo* poki-tunganak, every man came.
PRONOUNS
47
E-etuo te-poki-weji, they came from each place.
Ten e-lotu poki-tungani, ti-aki m-e-shomo, whosoever (or what¬
soever inan) comes, tell him to go away.
All is rendered by poki in the singular, and pokin in the plural 1.
When employed thus, the article is retained, and poki follows the
substantive :
E-ishir-a eng-aji poki, all the hut wept.
E-etuo T-tunganak pokin, all the people came.
Both, all three, &c., are translated as follows :
Masculine. Feminine. English.
Pokiraare Pokirare Both
Pokirokuni Pokirauni All three.
Pokiroongwan Pokirongwan All four.
Pokiraimyet All five.
E-etuo ’l-tunganak pokiraare, both men came.
E-etuo ’ngoroyok pokirauni, all three women came.
IHTEKRO G-ATIVES.
There are two interrogative pronouns that are declinable, (Ki)2 angae,
AVho ? and (K) alo, Which ? and one which is indeclinable, (K) ainyo 3,
What ?
Who ? is declined as follows :
Singular. Plural.
Masc. Fem. Masc. Fem.
(Ki) angae (K) aloo-’ngae (K) anoo-’ngae
(K) ol-le-’ngae (K) en-e-’ngae (K) alkul-le-’ngae (K) angun-e-'ngae Whose ?
English.
Who?
Whom ?
Which ? What ? or What sort of ? are rendered as follows :
(K) alo (K) aa (K) akwa.
If the interrogative pronoun is the subject, the verb requires a
relative with it ; if it is followed by a demonstrative, the verb to be is
implied. When Which? is joined to a substantive, the article is omitted:
(Ki) angae- o-tii kishomi ? ) (Who [is it] who is there gate ?) Who is
at the gate ?
- Who are at the gate ?
(Ki) angae na-tii kishomi ? J
(K) aloo-’ngae oo-tii kishomi ?
(K) anoo-’ngae naa-tii kishomi ? ;
(Ki) angae i-yeu ? Whom do you want ?
(K) ol-le-’ngae elle-alem ? Whose sword is this ?
(K) en-e-’ngae enna-alem ? Whose knife is this ?
1 Pokin may also be used with a singular substantive : e-ishir-a eng-aji
pokin, all the hut wept.
2 K or Ki are often placed before an interrogative.
3 Ainyo, when it stands alone, is generally contracted into ’nyo or ’ya.
48
MASAI GRAMMAR
(K) alkul-le-’ngae kullo-alema 1 "Whose swords are these *?
(K) angun-e-’ngae kunna-alema 1 Whose knives are these ?
(K) alo-tungani o-tii1? Which {or what sort of) man is there1?
(K) alo-tungani elle ? What man is this ?
(K) aa enna % What is tins ?
(K) ainyo na-tii h What is there ?
(K) ainyo ki-tum ? What (shall) we get 1
(K) ainyo e-ata kuldo ? (What have those ?) What is the matter
with them ?
VERBS.
Verbs in Masai fall into two classes : ( a ) roots beginning with i or e1,
( b ) all other roots. There are also numerous derivative forms which
may be assumed by most Masai verbs where in English either another
verb or some compound expression must be used.
The principal difference between verbs commencing with i or e and
those commencing with any other letter is to be found in the past tense
and tenses constructed from the past. In the former a vowel only is
affixed, and in the latter t and a vowel are also prefixed to the root.
Examples :
A-suj, to follow. A-tu-suj-a, I followed.
A-isuj, to wash. A-isuj-a, I washed.
When conjugating the verb special prefixes are used to mark the
subject. With the exception of the first person plural these prefixes
change when the object is the first or second person singular.
When the subject is —
I and the object him, her, us, you, them, &c., or when there is no
object, the prefix is A.
I and the object thee, the prefix is Aa 2.
Thou and the object him, her, us, them, &c., or when there is no
object, the prefix is I.
Thou and the object me, the prefix is Ki.
He, she, or it* and the object him, her, us, you, them, &c., or when
there is no object, the prefix is E.
He, she, or it, and the object me, the prefix is Aa 2.
He, she, or it, and the object thee, the prefix is Ki.
We and the object thee, him, her, you, them, &c., or when there is
no object, the prefix is Ki.
1 There appear to be only two verbs which, with their derivatives,
commence with e : a-el, to anoint, and a-eang, to breathe.
2 Aa is used for all verbs except those commencing with i, when a slightly
accentuated a is employed instead.
VERBS
49
You and the object him, her, us, them, &c., or when there is no
object, the prefix is I.
You and the object me, the prefix is Ki.
They and the object him, her, us, you, them, &c., or when there
is no object, the prefix is E.
They and the object me, the prefix is Aa h
They and the object thee, the prefix is Ki.
The following examples will illustrate the use of these prefixes :
Singular.
A-suj, I follow him, &c.
Aa-suj, I follow thee.
I-suj, thou followest him, &c.
Ki-suj, thou followest me.
E-suj, he or she follows him, & c.
Aa-suj, he or she follows me.
Ki-suj, he or she follows thee.
Plural.
Ki-suj, we follow thee, him, Sec.
I-suj-usuju, you follow him, Sec.
Ki-suj-usuju, you follow me.
E-suj, they follow him, &c.
Aa-suj, they follow me.
Ki-suj, they follow thee.
In the active voice the personal pronoun is often added for emphasis
or to prevent ambiguity. It always follows the verb, and is perhaps
more frequently used in the objective than in the subjective case. If
both are used, the latter precedes the former, except in the use of
auxiliary or compound verbs. Examples :
A-ar nanu ’ndae te-’ngudi, e-ar ledo ’ndae to-’l-kuma (I-you-strike
I you with-the-stick, he-you-strikes that-one you with-the-
club), I strike you with the stick, he strikes you with the
club.
A-ar nanu ’ndae te-’ngudi, e-lotu a-ar indae ledo to-’l-kuma (I-you-
strike I you with-the-stick, he-you-comes to-strike you that-
one with-the-club), I strike you with the stick, he comes to
strike you (or he will strike you) with the club.
If the personal pronoun is used as the indirect object, it precedes
the direct object. Example :
A-isho-o ’ndae ’1-alema, I have given you the swords.
When the first person plural is the subject, the last syllable of the
verb is slightly accentuated. The objective personal pronoun is also
usually added :
Ki-tu-suj-4 ’ye pokin, we have all followed thee.
Ki-tu-suj-a pokin, all have followed thee.
There is no difference in pronunciation between Thou hast followed
me, He or She has followed thee, and They have followed thee.
When however the prefix is aa, i. e. when the subject is I and the
1 Aa is used for all verbs except those commencing With i, when a slightly
accentuated d is employed instead.
HOLLIS
5o
MASAI GRAMMAR
object tbee, and when tbe subject is be, she, or they and tbe object me,
a difference in pronunciation is noticeable. In tbe first case tbe voice
is lowered at tbe end of tbe word ; in tbe latter it is raised.
There is an impersonal form wbicb corresponds to tbe passive in
English. This form is only conjugated in tbe third person singular,
and is generally followed by a personal pronoun :
Aa-suj-i nanu, it is followed to me or I am followed.
A-iyolo-i aa-tu-suj nanu, it is known to be followed to me or
I know bow to be followed.
Tbe objective prefix is used when anything about tbe person or
thing is about to be stated :
Aa-tu-dufig-o ol-kimojlno (he-me-has-cut the-finger), be has cut
off my finger,
Ki-an ing-aik te-kurum (they-thee-bind tbe-bands at-bebind),
they will bind tby bands behind tbee.
The Relative.
Tbe relative, as explained above (p. 45), is inseparable from tbe
verb. When it is used, it takes tbe place of tbe personal prefixes,
and can be employed with tbe present tenses, with tbe past, and with
tbe future. It is also used with tbe passive voice.
If tbe subject and object are expressed, tbe former precedes, and
tbe latter follows, the relative and verb. Examples :
Nanu o-nyor ol-tufigani, (it is) I who love tbe man.
Nanu o-nyor-ita ol-tufigani, (it is) I who am loving tbe man.
Nanu o-to-nyor-a ol-tungani, (it was) I who loved tbe man.
Nanu omyor-u ol-tungani, (it is) I who will love tbe man.
Ol-tufigani o-nyor-i, tbe man who is loved.
Ol-tufigani o-nyor-ita-i, tbe man who is being loved.
Obtufigani o-to-nyor-a-ki, the man who was loved.
Ol-tufigani o-nyor-u-ni, tbe man who will be loved.
Tbe form of tbe relative changes when it is tbe subject and tbe
object is tbe personal pronoun of tbe first and second person singular
(except when tbe subject is tbe first person plural), l and n ( li and ni
before k *) joined to tbe personal prefixes being substituted for 0 or 00
and na or naa :
Masculine. Feminine.
O-suj Na-suj
Laa-suj Naa-suj
O-suj Na-suj
Liki-suj Niki-suj
English.
I who follow him, her, you, tbe thing, &c.
I who follow tbee.
Thou who followest him, her, us, &c.
Thou who followest me, &c.
1 li and ni are also sometimes used before in.
VERBS
5i
Masculine.
O-suj
Laa-suj
Liki-suj
Oo-suj
Oo-suj
Liki-suj-usuju
Oo-suj
Laa-suj
Liki-suj
Feminine. English.
Na-suj He who follows him, her, us, &c.
Naa-suj He who follows me.
Niki-suj He who follows thee.
Naa-suj We who follow thee, him, you, them, &c.
Naa-suj You who follow him, her, us, &c.
Niki-suj-usuju You who follow me.
Naa-suj They who follow him, her, us, &c.
Naa-suj They who follow me.
Niki-suj They who follow thee.
When the relative is the object of the verb, l and n joined to the
personal prefixes are employed in place of 0 or 00 and na or naa if the
subject is the first and second person singular or plural :
Ol-tungani la-suj, the man whom I follow.
Ol-tungani li-suj, the man whom thou followest.
Ol-tungani o-suj, the man whom he or she follows.
Ol-tungani liki-suj, the man whom we follow.
Ol-tungani li-suj-usuju, the man whom you follow.
Ol-tungani o-suj, the man whom they follow.
When, however, there is an indirect object of the first or second;
person singular, the objective relative in the third person also changes
to l or n joined to the personal prefixes.
The following examples show the changes in the relative when there
is an indirect object :
Ol-alem la-isho, the sword which I give to him, &c.
Ol-alem la-isho *, the sword which I give to thee,
Ol-alem li-njo 2, the sword which thou givest to him, &c.
Ol-alem liki-njo, the sword which thou givest to me.
Ol-alem 14-isho 1, the sword which he, she, or they give to me.
Ol-alem liki-njo, the sword which he, she, or they give to thee.
Ol-alem o-isho, the sword which he, she, or they give to him, &c.
Ol-alem liki-njo, the sword which we give to thee, him, &c.
Ol-alem li-njo -sho, the sword which you give to him, &c.
Ol-alem liki-njo-sho, the sword which you give to me.
When there is no antecedent, the article is prefixed to the relative :
Singular.
Masculine. Feminine. English.
Ol-o-suj
Ol-laa-suj
Ol-liki-suj
En-na-suj
En-naa-suj
En-niki-suj
He who follows him,
her, us, &c.
He who follows me.
He who follows thee.
1 The Id would be laa before a verb beginning with any other letter.
2 Certain changes take place in the spelling of verbs commencing with i
{vide pp. 53-5).
52
MASAI GRAMMAR
Plural.
Masculine.
’L-oo-suj
Feminine.
'N-naa-suj
They who follow him,
English.
her, us, &c.
Il-laa-suj
Il-liki-suj
’N-naa-suj
*N-niki-suj
They who follow me.
They who follow thee.
Examples :
Ol-o-nyor-i, the (man) who is loved.
En-na-nyor-i, the (woman) who is loved.
E-tua ol-liki-ta-ar-a, he who struck thee is dead.
E-tii ’l-oo-pwonu oo ’1-oo-pwo (they hre there those who come and
those who go), people come and go.
E-ibung-a ol-ameyu ninye oo ’l-oo-boit-are, hunger seized him
and those who were with him.
A-ning ol-toilo lo-H-o-ishir, I hear the voice of some one crying.
E-ta-a e-ngordyoni en-na-irita ’sirkon, the woman became one
who herds donkeys.
Whoever is also often translated by this form of the relative :
E-ar-i ol-o-jo-ki elle-tungani, ) whoever tells this man, will be
E-ar-i en-na-jd-ki elle-tungani, J beaten.
Adverbs of time or place are treated as relative particles, the letter
n being simply added to the personal prefixes. When the antecedent
is omitted, the feminine article precedes the word.
The words what or that which, whatever, wherever, and whenever,
can be translated in the same way :
A-lo e-weji n-i-’ngua, I am going to the place whence thou comest.
A-lo en-n-i-lo, I go whither {or when) thou goest.
A-iyolo nanu en-n-e-iko, I know what he will do.
A-iyolo en-doki n-e-iko, I know the thing that he will do.
En-n-i-’yd-u-u n-a-isho \ whatever you will wish I shall give you.
En-n-a-ti-jing-a pa a-ton, wherever I entered I stayed.
En-n-e-iyo-u n-e-lo 1, n-a-lo, whenever {or wherever) he wishes
to go, I will go.
The relative is often used in Masai where it is not employed in
English. Examples :
na-lo ? } (Who wh° is g0“g ^ Wh° is g°ing ?
Kakwa-tunganak oo-shomo % Which men have gone h
Il-tunganak aja oo-shomo 1 How many men have gone 1
M-e-tii ol-tungani o-pik ol-marua hgejuk atwa ’1-mosorin musan
(it is not there' the man who puts the new wine into the
casks old), no man putteth new wine into old wine-skins.
1 The narrative tense (which see, p. 59) follows the verb a-iyo-u, to wish.
VERBS
53
Poki-tungani o-lotu, whoever may come.
Ol-doinyo o-ibor, the white mountain (Kilima Njaro).
A-ata eng-are na-ok, I have some drinking water.
I-’ya-u ol-origha la-ton-ie, bring me a chair to sit on.
The relative combined with the negative (le-me and ne-me) like¬
wise undergoes changes which are somewhat similar to those already
enumerated. Except before mi, when le and ne become li and ni,
the changes only affect the particle me.
Examples when the relative is the subject :
Masculine.
Le-me-suj
Le-maa-suj
Le-me-suj
Li-miki-suj
Feminine.
Ne-me-suj
Ne-maa-suj
Ne-me-suj
Ni-miki-suj
English.
I who do not follow him, her, &c.
I who do not follow thee.
Thou who dost not follow him, &c.
Thou who dost not follow me.
Examples when the relative is the object :
Ol-tungani le-ma-suj, the man whom I do not follow.
Ol-tungani li-mi-suj, the man whom thou dost not follow,
Ol-tungani le-me-suj, the man whom he or she does not follow.
Examples when an indirect object is employed :
Ol-alem le-ma-isho, the sword which I do not give to him, &c.
Ol-alem le-md-isho, the sword which I do not give to thee.
Ol-alem li-mi-njo, the sword which thou dost not give to him, &c.
Ol-alem li-miki-njo, the sword which thou dost not give to me.
Ol-alem le-md-isho, the sword which he does not give to me.
Ol-alem li-miki-njo, the sword which he does not give to thee.
Ol-alem le-me-isho, the sword which he does not give to him, &c.
When the antecedent is not expressed, the article precedes the
particles le and ne :
Ol-le-me-ata, he who has not. En-ne-me-ata, she who has not.
E-weji ne-me-tii T-tunganak, 1 a place where there are no
En-ne-me-tii T-tuhganak, j people (a desert place).
Changes of Letters.
Various changes take place in many verbs which commence with i.
I. The i is omitted whenever it is preceded by another i and
followed by i , Z, n , ng, ny , r, s, u, w, or y. It is also omitted after e
in the plural of the imperative affirmative. In other words, the i of
the root drops out in the second person singular, and first and
second persons plural of all tenses (except in the first person plural
of the subjunctive), both affirmative and negative of the active voice,
54 MASAI GRAMMAR
and in the second person singular of all tenses of the passive voice.
Examples :
A-ii, I sharpen (it).
I-’i, thou sharpenest (it).
E-ii, he or she sharpens (it).
I-’i-o, sharpen (it).
A-ilTli, I hang (it) up.
A-inining, I listen.
A-ingol, I stir (it).
A-inyorinyor, I taste (it).
A-iriran, I annoy (him).
A-isalaash, I spread (it) out.
A-iuang, I get out of the way.
A-iwo-u, I catch (blood in
a gourd).
A-iyop, I cover (him).
Ki-’i, we sharpen (it).
I-’i-i, you sharpen (it).
E-ii, they sharpen (it).
E-'i-o, sharpen ye (it).
I-Tlli-li, you hang (it) up.
I-’nining-ingi, you listen.
I-’ngol-ingola, you stir (it).
I-nyorinyor-oro, you taste (it).
I-’riran-ana, you annoy (him).
I-’salaash-asha, you spread (it) out.
I- uang-uanga, you get out of the
way.
I-’wo-u-u, you catch (blood in
a gourd).
I-'yop-oyopo, you cover (him).
If, however, there are two verbs, the one commencing with i and the
other with another letter, the roots of which are identical except for
the first letter, the i is not omitted in the present tense or the tenses
formed from it. Thus : a-nyal, to chew 1 ; a-inyal, to tease ; a-ruk,
to thread; a-iruk, to reply to; a-suj, to follow; a-isuj, to wash.
Examples :
A-inyal, I tease (him).
I-inyal, thou teasest (him).
E-inyal, he or she teases (him).
A-inyal-a, I teased (him).
I-’nyal-a, thou teasedst (him).
E-inyal-a,he or she teased (him).
Ki-iny&l, we tease (him).
I-inyal-inyala, you tease (him).
E-inyal, they tease (him).
Ki-'nyal-d, we teased (him).
I-’nyal-a, you teased (him).
E-inyal-a, they teased (him).
II. The i is changed to n whenever it is preceded by another i and
followed by d, g, k, t, and sh. The same change also takes place in the
plural of the imperative affirmative.
As the letters k , t, and sh cannot follow n, they are at the same
time altered to g, d, and j respectively. Examples :
A-idim, I am able. Ki-ndim, we are able.
I-ndim, thou art able. I-ndim-idimi, you are able.
E-idim, he or she is able. E-idim, they are able.
I-ndim-a, be able. E-ndim-a, be ye able.
1 A-nyal, to chew, is sometimes also pronounced a-nyaal.
VERBS
55
A-iguran, I play. I-nguran-ana, you play.
A-ikilikwan, I ask (him). I-ngilikwan-ana, you ask (him).
A-ityam, I jump. I-ndyam-ityama, you jump.
A-isho, I give (him). I-njo-sho, you give (him).
III. The i is changed to m whenever it is preceded by another i
and followed by b , or p, y, or w. As p, y, and w cannot follow m
they are at the same time altered to b. The plural of the imperative
affirmative changes in a like manner. Examples :
A-ibung, I seize (him).
I-mbung *, thou seizest (him).
E-ibung, he or she seizes (him).
I-mbung-a, seize (him).
A-ipung, or a-ivung, or a-iwung.
I' go out.
I-mbung, thou goest out.
E-ipung, or e-ivung, or e-iwung,
he or she goes out.
I-mbung-o, go out.
Ki-mbung, we seize (him).
I-mbuhg-ubungu, you seize (him).
E-ibung, they seize (him).
E-mbung-a, seize ye (him).
Ki-mbuhg, we go out.
I-mbuhg-upungu, or i-mbung-
uyungu," or i-mbung-uwungu,
you go out.
E-ipung, or e-ivung, or e-iwung,
* they go out.
E-mbung-o, go ye out.
There are a few exceptions to these rules. In the verbs a-inos, to
eat, and a-inok, to light, for instance, the i is retained in the present
tenses. Examples :
A-inos, I eat (it). I-inos-inosa, you eat (it).
A-inos-a, I ate (it). I-’nos-a, you ate (it).
In the verbs a-itu, to return hither, and a-ito, to return thither,
the i is not changed to n :
A-itu, I return hither. I-itu-tu, you return hither.
If the last vowel of the root is
to u when joined by a consonant tc
A-iko, to do.
A-ingor, to look.
A-ingur-aa, to look thither.
(But A-ingor-u, to look hither.
Exceptions :
A-bor, to tear.
A-ibor-u, to be white.
o, that letter is generally changed
i a. Examples :
A-iku-na, I did.
A-ingur-a, I looked.
A-ingur-aiye, I looked thither.
A-ingor-ua, I looked hither.)
A-ta-bor-a, I tore (it).
A-ibor-a, I was white.
1 One also occasionally hears i-imbung, ki-imbuhg, &c.
5«
MASAI GRAMMAR
If the verbal root terminates in e, that letter changes to i when
followed by a. Example :
A-ure, to fear. A-t-uri-a, I feared (him).
If the last letter of the root is k, preceded by a, the k is omitted in
the formation of the past tense. Examples :
A-bak, to mend (surgically). A-ta-ba-a, I have mended.
A-diak, to make a mistake. A-ta-dia, I made a mistake.
A-ipak, to enjoy. A-ipa-a, I enjoyed (it).
A-ishiak, to find. A-ishia, I found (it).
If the last letter of the root is k preceded by o, the k is omitted in
the formation of the past tense when followed by o. Examples :
A-mok, to become accustomed A-ta-mo-o, I became accustomed
to.
A-yook, to go early in the
morning.
A-ibok, to hinder.
to.
A-ta-yoo, I went early in the
morning.
A-ibo-o, I hindered (it).
If the last letter of the root is k preceded by o, the o is changed to
Vj and the k is omitted when followed by a . Examples :
A-lok, to bend, fold. A-ta-lu-a, I bended, folded (it).
A-nyok, to give oneself A-to-nyu-a, I made an effort,
trouble, make an effort.
A-irok, to cough. A-iru-a, I coughed.
A-inok, to kindle, light. A-inu-a, I kindled (it).
In one instance the same changes occur with a verb terminating
in Z:
A-dol, to see. A-ta-du-a, I saw (him).
A-ita-dol, to make to see, to A-ita-du-a, I showed (him),
show.
If the last letter of the root is k preceded by e, the e is changed
to i and the k is omitted when followed by a. Examples :
A-dek, to insult. A-te-di-a, I insulted (him).
A-rek, to throw down. A-te-ri-a, I have thrown (him)
down.
In a few neuter verbs when the last letter of the root is k, that
letter is changed to n in the formation of the past tense :
A-melok, to he sweet. A-ta-melon-o, I was sweet.
A-munyak, to have luck. A-ta-munyan-a, I had luck.
A-piak, to be greedy. A-ta-j)ian-a, I was greedy.
VERBS
57
FORMATION OF TENSES.
SIMPLE VERBS.
Active Voice.
Indicative Tenses.
Present.
In simple verbs there are two present tenses, one indefinite
(I follow), and one imperfect and progressive (I am following). With
the exception of the second person plural, the indefinite present is
formed by merely adding the personal prefixes to the root. In the
second person plural 1 the root is doubled, if of only one syllable, the
reduplication being usually preceded and followed by a vowel. If of
more than one syllable, the last syllable only is doubled. The
imperfect and progressive present is formed by affixing iia or ito, and
the last syllable is doubled in the second person plural :
A-suj (nanu ninye), I follow
(him).
I-suj (iye ninye), thou followest
(him).
E-suj (ninye ninye), he or she
follows (him).
Ki-suj (iyook ninye), we follow
(him).
I-suj-usuju (’ndae ninye), you
follow (him).
E-suj (ninje ninye), they follow
(him).
A-polos, I tear (him).
A-suj-ita, I am following (him).
I-suj -ita, thou art following
(him).
E-suj -ita, he or she is following
(him),
I-polos-oso, you tear (him).
Ki-suj-itd, we are following (him).
I-suj-ita-ta, you are following
(him).
E-suj-ita, they are following (him).
A-isuj, I wash (him).
I-isuj, thou washest (him).
E-isuj, he or she washes (him).
A-idetidet, I dream (it).
A-isuj -ita, I am washing (him).
I-isuj -ita, thou art washing
(him).
E-isuj-ita, he or she is washing
(him).
Ki-isuj, we wash (him).
X-isuj-usuju, you wash (him).
E-isuj, they wash (him).
I-ndetidet-eti, you dream (it),
Ki-isuj -it A we are washing (him),
I-isuj-ita-ta, you are washing
(him).
E-isuj-it% they are washing (him).
1 The third person singular followed by the objective personal pronoun is
occasionally used in place of the second person plural. Example : e-mut
indae ol-ameyu, it finishes to you the hunger or you are dying of hunger.
58
MASAI GRAMMAR
Still or yet is indicated by eton, which means literally he sits or
stays, prefixed to the present tenses :
Eton a-suj, I still follow (him).
Eton a-suj-ita, I am still following (him).
Eton a-isuj, I still wash (him).
Eton a-isuj-ita, I am still washing (him).
Past.
The past tense of simple verbs not commencing with i or e is formed
by inserting between the root and the personal prefixes a t and
a vowel (generally the same as the root vowel) and affixing a or o.
Verbs commencing with i or e form the past tense by simply affixing
a or o. No change takes place in the formation of the plural.
Examples :
A-ta-figas-a, I began (it). A-iyam-a, I married (her).
A-te-yer-a, I boiled (it). A-iken-a, I counted (it).
A-ti-gil-a, I broke (it). A-ilili-o, I hung (it) up.
A-to-ning-o, I heard (it). A-inos-a, I ate (it).
A-tu-suj-a, I followed (it). A-isuj-a, I washed (it).
When a verbal root commences with a vowel (other than i or e), the
prefix is often simply t :
A-t-an-a, I bound (it).
When the root ends in two vowels, the affix is generally omitted :
A-ta-rua, I kicked (it).
When the root ends in a single vowel, the affix a or o is sometimes
preceded by an n or r :
A-ba, to get, reach.
A-iro, to say.
A-ta-ba-na, I got, reached.
A-iro-ro, I said.
A-tu-suj-a, I followed or have followed (him).
I-tu-suj-a, thou followedst or hast followed (him).
E-tu-suj-a, he or she followed or has followed (him).
Ki-tu-suj-a, we followed or have followed (him).
I-tu-suj-a, you followed or have followed (him).
E-tu-suj-a, they followed or have followed (him).
A-isuj-a, I washed or have washed (him).
I-'suj-a, thou washedst or hast washed (him).
E-isuj-a, he or she washed or has washed (him).
Ki-’suj-d, we washed or have washed (him).
I-’suj-a, you washed or have washed (him).
E-isuj-a, they washed or have washed (him).
VERBS
59
Future .
A future tense is only occasionally found in simple verbs, the
present indefinite with or without the word adde, afterwards, or
akenya, presently, being generally used instead.
If a future exists, it is formed by affixing u to the root, and in the
second person plural by doubling the last syllable. Examples :
A-nyor-u, I shall love (him). I-nyor-u-ru, you will love (him).
A-idim-u, I shall be able. I-ndim-u-mu, you will be able.
When a verb has a regular future, all the tenses which in other
verbs are formed from the present can be, and usually are, formed
from the future.
Another form of the future is made by the present tense of the
verb to go or to come and the infinitive.
A-lo a-suj, I go to follow (Mm) ) j sha]1 follow (him).
A-lotu a-suj, 1 come to follow (him) j v '
The Naeeative Tense.
In telling a story it is usual to begin with one verb in the past
tense (or, in the event of a verb having no past, with the indefinite
present and the word opa, formerly), and to put all the verbs that
follow in a tense made by the letter n (na before ma ; ni before h, mi,
or in ; and ne before me) prefixed to the indefinite present or present
imperfect. If the verb has a future, the n is prefixed to this tense
instead of to the indefinite present. The past tense is only rarely
used in this manner.
After the verb to wish all verbs are put in the narrative tense.
Example :
A-ata opa en-giteng, n-a-iyo-u n-a-yeng, n-e-iyolo-u, n-e-ipiri
(I have formerly an ox, and I shall wish and I slaughter it,
and it will know and it runs away), I had formerly an ox.
I wished to slaughter it. It knew and it ran away.
Both a-iy5-u, to wish, and a-iyolo-u to know, have a future form
which is here used.
The narrative tense is often employed for the imperative when the
latter is the second verb in the sentence :
Ten e-l5tu, n-i-suj (if he comes, and you follow him), if he
comes, follow him.
Conditional Tenses.
Present.
There are two present conditional tenses in simple verbs which are
formed by prefixing tini, tin, or ten to the two present indicative tenses.
6o
MASAI GRAMMAR
Tini is used before h, mi, or in; tin before i except when followed
by n ; and ten before other letters :
Ten a-suj, if or when I follow Tini ki-suj, if or when we follow
(him). (him).
Ten a-suj-ita, if or when I am Tini ki-suj-itd, if or when we are
following (him). following (him).
Ten a-isuj, if or when I wash Tini ki-isuj, if or when we wash
(him). (him).
Ten a-isuj-ita, if or when I am Tini ki-isuj-itd, if or when we are
washing (him). washing (him).
If the conditional tense is the second verb in the sentence, the
prefix is sometimes omitted. This is more particularly the case
when it is desired to lay stress on the condition :
A-dol a-suj, I (shall) see him if I follow him.
The meaning here might be taken to be, I wish to see him but
I have no desire to follow him.
Past.
The past conditional tenses are formed by prefixing ore pe 1 (ore pa
before words beginning with a) and ore to the present indefinite
tense. The former signifies that the action is finished; the latter
that it is incomplete :
Ore pa a-suj, when I followed
(him).
Ore a-suj, when I was following
(him).
Ore p’ a-isuj, when I washed
(him).
Ore a-isuj, when I was wash¬
ing (him).
Ore pe ki-suj, when we followed
(him).
Ore ki-suj, when we were follow¬
ing (him).
Ore pe ki-isuj, when we washed
(him).
Ore ki-isuj, when we were wash¬
ing (him).
A past conditional tense can also be formed by prefixing ten, &c.,
to the past tense :
Ten a-tu-suj-a, ana’-’ata aa-ta-ar-aki, if I had followed him,
I should have been beaten.
Ore pe or ore pa can be prefixed to the past tense in sentences like
the following :
Ore p’ aa-tu-suj-a a-jo mi-ki-ar-i, now I followed thee so that
’thou shouldst npt be beaten.
Another form of the conditional tense, which is used in conjunction
1 Ore means now, and pe and. When pa and pe are followed by a word
beginning with two vowels the a and e are dropped.
VERBS
6 1
with the narrative tense, is made by the verb to say followed by the
imperative :
N-a-jo tu-suj-a, and I say follow
(him) or and when I follow
(him).
N-i-jo tu-suj-a, and thou sayest
follow (him) or and when
thou followest (him).
N-e-jo tu-suj-a, and he or she
says follow (him) or and when
he or she follows (him).
Ni-ki-jo en-du-suj, and we say
follow ye (him) or and when we
follow (him).
N-i-jo-jo en-du-suj, and you say
follow ye (him) or and when
you follow (him).
N-e-jo en-du-suj, and they say
follow ye (him) Or and when
they follow (him).
The passive form is often employed in the third person plural if
the subject consists of more than two or three persons or things :
N-e-ji en-du-suj, and it is said follow ye (him) or and when they
follow (him).
The Contingent Tenses.
The present and past contingent tenses are formed by prefixing
anaa, if, and a-ata, to have, to the indefinite present or past tenses :
Ana'-’ata a-suj, I should or if
I did follow (him).
Ana’-’ata a-tu-suj-a, I should
have or had I followed (him).
Ana’-’ata a-isuj, I should or if
I did wash (him).
Ana'-’ata a-isuj-a, I should have
or had I washed (him).
Ana’^’ata ki-suj, we should or if
we did follow (him).
Ana’-’ata ki-tu-suj-d, we should
have or had we followed (him).
Ana’-’ata ki-isuj, we should or if
we did wash (him).
Ana’-’ata ki-’suj-&, we should have
or had we washed (him).
Impekative.
Simple verbs not commencing with i or e form the singular of the
imperative like the past tfense by prefixing t and a vowel to the root
and affixing a or o. The plural is formed by prefixing en to the
singular and dropping the affix :
Tu-suj-a, follow thou (him). En-du-suj, follow ye (him).
The imperative of verbs commencing with i or e is formed like the
past tense by affixing a or o to the root. In the singular i is prefixed;
in the plural e. The affix is not dropped in the plural :
I-’suj-a, wash (him). E-’suj-a, wash ye (him).
When the object of the imperative is the first person singular^ hi is
affixed :
Tu-suj-a-ki, follow me.
I-’suj-a-ki, wash me.
En-du-suj-a-ki, follow ye me.
E-’suj-a-ki, wash ye me.
6z
MASAI GRAMMAR
The first and third persons of the subjunctive may be used as
an imperative or jussive :
M-a-tu-suj-a, let me follow (him). M-e-tu-suj-a, let him follow (him).
M-a-isuj-a, let me wash (him). M-e-isuj-a, let him wash (him).
Another form of the imperative is made by the imperative of the
verb to give , followed by the subjunctive. Example :
I-njo-o m-e-tu-suj-a, give him that he follows (him) or let him
follow (him).
Subjunctive.
The subjunctive is formed much like the imperative. In the
first and third persons singular ma and me are prefixed to the
singular of the imperative, the imperative itself is used for the second
person singular and plural, and the first person plural is formed by
changing the en or e of the imperative into maa 1 or ma. The third
person plural is similar to the third person singular :
M-a-tu-suj-a, that I may follow M-aa-tu-suj, that we may follow
(him).
Tu-suj-a, that thou mayest
follow (him).
M-e-tu-suj-a, that he or she
may follow (him).
M-a-isuj-a, that I may wash
(him).
I-’suj-a, that thou mayest wash
(him).
M-e-isuj-a, that he or she may
wash (him).
that you may follow
(him).
En-du-suj,
(him).
M-e-tu-suj-a, that they may follow
(him).
M-A-isuj-a, that we may wash
(him).
E-'suj-a, that you may wash (him).
M-e-isuj-a, that they may wash
(him).
Some instances of the use of the subjunctive are given in the
following examples:
Tu-’ng-ai m-e-irag-a, leave him alone so that he may sleep.
Ti-aki m-aa-tu-suj-a (tell him that he may follow me), tell him
to follow me.
E-ti-aka ’ndae en-du-suj (he told you that you may follow him),
he told you to follow him.
E-isho m-e-shom-o (he gives him that he may go), he gives him
permission to go.
E-ton ol-ayoni ti-aulo m-e-ta-am-a en-gijape (the boy sits outside
that the cold may eat him), the boy sits outside to get cold.
E-ta-ar-a ol-murani ol-ayoni, m-e-tua (the warrior struck the boy
that he may die), the warrior struck the boy and killed him.
1 One form of the present tense of the verb i
the plural (vide p. 89).
3 is a in the singular, aa in
VERBS 63
E-lo akiti 00 m-e-ta-ba-i (he goes slowly and that he may reach
it), he goes slowly till he reaches it.
M-e-ta-any-u m-e-tu-bul-u 00 m-e-ta-a botor (let him wait for it
he may grow and he may become big), let him wait for it
until he grows and becomes big.
E-pal te-’n-netii m-e-ta-ba-na n-e-mut-a (he leaves it at where it
is that it may get and it becomes finished), he will leave
it where it is until it is finished.
Mi-ki-ta-ar-a eng-Ai, may God strike you.
Participles.
There are no participles in Masai. The English present participle
in -ing may sometimes be represented by a present tense : e. g. e-ta-
ar-a e-suj or e-ta-ar-a e-suj-ita, he struck (him) following (him).
When the past participle in English is used as a verbal adjective, it
is rendered in Masai by the verbal forms combined with the relative :
e.g. e-iputukuny en-gima en-gerai na-ta-pej-o-ki, a burnt child dreads
the fire.
Infinitives.
There are two infinitives in Masai, one of which is formed by
prefixing a to the root1 in the singular, and aa (or d before verbs
commencing with i) in the plural ; and the other by prefixing the same
letters to the past tense 2.
Singular. Plural.
A-suj,
A-tu-suj-a,
to follow.
A-isuj,
A-isuj-a,
to wash.
Aa-suj,
Aa-tu-suj,
A-isuj,
A-isuj
1
y-aj
to follow.
to wash.
The infinitive formed like the past tense is only used after certain
verbs, which are given on page 96.
Except for the reduplication or accentuation of the prefix in the
plural, the infinitives are invariable, and any changes which may be
caused owing to the first and second persons singular being the object,
affect the personal prefixes of the governing verb only. Thus :
Ki-ngas a-suj, thou me beginnest to follow or thou beginnest to
follow me.
1 Whenever a verb lias a special form for the future, the letters a, &c., are
generally prefixed to this tense instead of to the root : e. g. a-nyor-u, to love.
It is, however, permissible to say a-nyor.
2 Verbs commencing with any letter except i or e drop the affix of the past
tense in the plural, as is done in the imperative and subjunctive.
64
MASAI GRAMMAR
Aa-ngas aa-suj, they me begin to follow or they begin to follow
me.
Ki-’yolo a-tu-suj-a, thou me knowest to follow or thou knowest
how to follow me.
A-iyolo aa-tu-suj, they me know to follow or they know how to
follow me.
The use of the infinitives is shown in the following examples :
E-ton ol-tungani a-boit-are e-ngoroyoni, the man is sitting (to be)
together with the woman.
E-ito-ki a-ar (he him does again to beat), he will heat him again.
E-pwo aa-ngas d-ingor-u ol-tungani (they go to begin to look
hither a man), they first of all search for a man.
E-etuo T-ngojinia aa-dum-aa ol-menengani dinos, the hyenas came
to take away the corpse to eat it.
I-ndim a-ta-ar-a 1 Canst thou kill him ?
I-ndim-idimi aa-ta-ar 1 Can you kill him ?
E-noto a-itobir-a en-gias, he has succeeded in doing the work.
E-noto d-itobir-a en-gias, they have succeeded in doing the work.
The Negative Conjugation — Active Voice.
Present.
The negative present of all verbs is filmed by prefixing m {mi
before in and k) to the affirmative present:
M-a-suj, I follow (him) not.
M-a-suj-ita, I am not following
(him).
M-a-isuj, I wash (him) not.
M-a-isuj-ita, I am not washing
(him).
Mi-ki-suj, we follow (him) not.
Mi-ki-suj-itd, we are not following
(him).
Mi-ki~isuj, we wash (him) not.
Mi-ki-isuj-itd, we are not washing
(him).
Past.
There is one negative form referring to past time generally. It is
made by prefixing to the affirmative indefinite present the word eitu,
which is the third person singular of the present tense of the verb
a-itu, to return hither, but which has come to mean not or not yet :
Eitu a-suj, I did not follow (him) or have not followed (him).
Eitu ki-suj, we did not follow (him) or have not followed (him).
Eitu a-isuj, I did not wash (him) or have not washed (him).
Eitu ki-isuj, we did not wash (him) or have not washed (him).
Not yet is expressed by prefixing eton (he sits or still) to the
negative past :
Eton eitu a-suj, I have not yet followed (him).
Eton eitu a-isuj, I have not yet washed (him).
VERBS
65
Future .
The negative form of verbs which have a future is made by prefixing
m ( mi before Jc) to the affirmative future :
M-a-nyor-u, I shall not love Mi-ki-nyor-u, we shall not love
(him). (him).
M-a-idim-u, I shall not be able. Mi-ki-ndim-u, we shall not be able.
The Narrative Tense.
The negative narrative tense is
k) between the prefixes na, ni, and
Na-m-a-suj, and I follow (him)
not.
NTi-m-i-suj, and thou folio west
(him) not.
Ne-m-e-suj, and he or she
follows (him) not.
Na-m-a-isuj, and I wash (him)
not.
formed by inserting m (mi before
ne, and the personal prefixes :
Ni- mi-ki-suj, and we follow (him)
not.
Ni-m-i-suj-usuju, and you follow
(him) not.
Ne-m-e-suj, and they follow (him)
not.
Ni-mi-ki-isuj, and we wash (him)
not.
Conditional Tenses.
Present.
To form the present conditional tenses the prefixes teni or tini are
placed before the present negative
teni before all other letters :
Teni m-a-suj, if or when I do
not follow (him).
Teni m-a-suj-ita, if or when
I am not following (him).
Teni m-a-isuj, if or when I do
not wash (him).
Teni m-a-isuj -ita, if or when
I am not washing (him).
tenses. Tim is used before mi,
Tini mi-ki-suj, if or when we do
not follow (him).
Tini mi-ki-suj -ita, if or when we
are not following (him).
Tini mi-ki-isuj, if or when we do
not wash (him).
Tini mi-ki-isuj-itd, if or when we
are not washing (him).
Past.
The negative past conditional tenses are formed by prefixing ten to
the negative of the past indicative,
negative of the present indefinite :
Ten eitu a-suj, if I did not follow
(him).
Ore pe m-a-suj, when I did not
follow (him).
Ore m-a-suj, when I was not
following (him).
r by prefixing ore pe or ore to the
Ten eitu a-isuj, if I did not wash
(him).
Ore pe m-a-isuj, when I did not
wash (him).
Ore m-a-isuj, when I was not
washing (him).
HOLLIS
F
66
MASAI GRAMMAR
The Contingent Tenses.
The negative present and past contingent tenses are formed by
prefixing anaa and a-ata to the negative present and past indicative :
Ana’-ata m-a-suj, I should not
follow (him).
Ana’-’ata eitu a-suj, I should
not have followed (him).
Ana’-’ata m-a-isuj, I should not
wash (him).
Ana’-’ata eitu a-isuj, I should not
have washed (him).
Imperative .
The negative imperative is formed by prefixing to the root mi in
the singular, and e-mi in the plural :
Mi-suj, follow (him) not. E-mi-suj, follow ye (him) not.
Mi-isuj, wash (him) not. E-mi-isuj, wash ye (him) not.
When the object of the imperative is the first person singular, hi is
inserted between the prefix and the root :
Mi-ki-suj, follow me not. E-mi-ki-suj, follow ye me not.
Mi-ki-isuj, wash me not. E-mi-ki-isuj, wash ye me not.
Another method of forming the negative imperative, and one which
is very frequently used, is by the negative imperative of the verb to
give followed by the present indicative.
Mi-ki-njo a-suj, do not give me that I follow (him) or do not let
me follow (him).
Mi-njo e-suj, do not give him that he follows (him) or do not
let him follow (him).
Negative Subjunctive.
The first and third persons singular and plural of the negative
subjunctive are the same as the
second persons are the same as the
M-a-suj, that I may not follow
(him).
Mi-suj, that thou mayest not
follow (him).
M-e-suj, that he or she may
not follow (him).
M-a-isuj, that I may not wash
(him).
Mi-isuj, that thou mayest not
wash (him).
M-e-isuj, that he may not wash
(him).
negative indefinite present ; the
negative imperative :
Mi-ki-suj, that we may not follow
(him).
E-mi-suj, that you may not follow
(him).
M-e-suj, that they may not follow
(him).
Mi-ki-isuj, that we may not wash
(him).
E-mi-isuj, that you may not wash
(him).
M-e-isuj, that they may not wash
(him).
VERBS
67
The Impersonal Form or Passive Voice.
There is an impersonal form which corresponds to the passive voice
in English. This form is only used in the third person singular, and
the indirect object (the subject in English) is generally added.
Present.
The present tense is formed from
Aa-suj-i nanu, it is followed to
me or I am followed.
Ki-suj-i ’ye, it is followed to
thee or thou art followed.
E-suj-i ninye, it is followed to
him or he is followed.
Aa-suj-ita-i nanu, it is being
followed to me or I am being
followed.
A-isuj-i nanu, it is washed to
me or I am washed.
A-isuj-ita-i nanu, it is being
washed to me or I am being
washed.
the active by affixing i :
E-suj-i ’yook, it is followed to us
or we are followed.
E-suj-i ’ndae, it is followed to you
or you are followed.
E-suj-i ninje, it is followed to them
or they are followed.
E-suj-ita-i ’yook, it is being fol¬
lowed to us or we are being
followed.
E-isuj-i ’yook, it is washed to us
or we are washed.
E-isuj-ita-i ’yook, R is being
washed to us or we are being
washed.
Past.
The past tense is made by affixing hi to the active :
Aa-tu-suj-a-ki nanu, it has been
followed to me or I have
been followed.
Ki-tu-suj-a-ki ’ye, it has been
followed to thee or thou hast
been followed.
E-tu-suj-a-ki ninye, it has been
followed to him or he has
been followed.
A-isuj-a-ki nanu, it has been
washed to me or I have been
washed.
E-tu-suj-a-ki ’yook, it has been
followed to us or we have
been followed.
E-tu-suj-a-ki ’ndae, it has been
followed to you or you have
been followed.
E-tu-suj-a-ki ninje, it has been
followed to them or they have
been followed.
E-isuj-a-ki ’yook, it has been
washed to us or we have been
washed.
Future.
Those verbs which have a future form the passive by affixing ni to
the active:
Aa-nyor-u-ni nanu, it will be E-nyor-u-ni ’yook, it will be loved
loved to me or I shall be to us or we shall be loved,
loved.
F 2
68
MASAI GRAMMAR
A common way of forming the
present passive of the verbs to
infinitive :
Aa-pwei aa-suj nanu,it is gone to
me to be followed or I am
gone to be followed or I shall
be followed.
Aa-pwonu-ni aa-suj nanu, it is
come to me to be followed or
I am come to be followed or
I shall be followed.
The narrative, conditional, and
affixing the same words or letters i
future of other verbs is by the
go or to come followed by the
E-pwei aa-suj iyook, it is gone to
us to be followed or we are
gone to be followed or we shall
be followed.
E-pwonu-ni aa-suj iyook, it is
come to us to be followed or
we are come to be followed or
we shall be followed.
contingent tenses are formed by
,s in the active voice :
The Narrative Tense.
N-aa-suj-i nanu, and it is follow- N-e-suj-i ’yook, and it is followed
ed to me or and I am followed. to us or and we are followed.
Conditional Tenses.
Ten aa-suj-i nanu, if it is followed
to me or if I am followed.
Ten aa-suj-ita-i nanu, if it is be¬
ing followed to me or if I am
being followed.
Ore p’ aa-suj-i nanu, when it
was followed to me or when
I was followed.
Ore aa-suj-i nanu, when it was
being followed to me or when
I was being followed.
Ten e-suj-i ’yook, if it is followed
to us or if we are followed.
Ten e-suj-ita-i ’yook, if it is being
followed to us or if we are be¬
ing followed.
Ore pe e-suj-i 'yook, when it was
followed to us or when we
were followed.
Ore e-suj-i ’yook, when it was
being followed to us or when
we were being followed.
The Contingent Tenses.
Ana’-'ata aa-suj-i nanu, it would
be followed to me or I should
be followed.
Ana’-’ata aa-tu-suj-a-ki nanu, it
would have been followed to
me or I should have been
followed.
Ana’-’ata &-isuj-a-ki nanu, it
would have been washed to
me or I should have been
washed.
Ana’-’ata e-suj-i Jyook, it would
be followed to us or we should
be followed.
Ana'-ata e-tu-suj-a-ki ’yook, it
would have been followed to us
or we should have been followed.
Ana’-’ata e-isuj-a-ki ’yook, it
would have been washed to
us or we should have been
washed.
VERBS
69
Imperative.
There is no form for the passive imperative, and either the second
persons of the passive subjunctive, or the imperative affirmative of
the verb to give followed by the present indicative passive, is used
instead :
Mi-ki-tu-suj-i 'ye, that it may be followed to thee or be followed.
Mi-ki-isuj-i ’ye, that it may be washed to thee or be washed.
I-njo-o ki-suj-i 'ye, give that it is followed to thee or be followed.
I-njo-o ki-isuj-i 'ye, give that it is washed to thee or be washed.
Subjunctive.
The passive subjunctive is formed like the active subjunctive, the
affix and the personal prefixes alone being changed :
M-aa-tu-suj-i nanu, that it may
be followed to me or that I
may be followed.
Mi-ki-tu-suj-i ’ye, that it may
be followed to thee or that
thou mayest be followed.
M-e-tu-suj-i ninye, that it may
be followed to him or that he
may be followed.
M-a-isuj-i nanu, that it may be
washed to me or that I may
be washed.
M-e-tu-suj-i 'yook, that it may be
followed to us or that we may
be followed.
M-e-tu-suj-i ’ndae, that it may be
followed to you or that you
may be followed.
M-e-tu-suj-i ninje, that it may be
followed to them or that they
may be followed.
M-e-isuj-i ’yook, that it may be
washed to us or that we may be
washed.
Infinitives.
The infinitives of the passive voice are similar to the plural of the
infinitives of the active voice and are invariable :
Singular.
Aa suj, 1 be followed.
Aa-tu-suj,j
Examples :
Ki-ngas-i aa-suj iye, it is begun
to thee to be followed or thou
beginnest to be followed.
Ki-’yolo-i aa-tu-suj iye, it is
known to thee to be followed
or thou knowest how to be
followed.
Plural.
A isuj, |to pe wasped.
A-isuj-a, )
E-ngas-i aa-suj iyook, it is begun
to us to be followed or we begin
to be followed.
E-iyolo-i aa-tu-suj iyook, it is
known to us to be followed or
we know how to be followed.
7 o
MASAI GRAMMAR
The Negative Passive.
The negative passive is formed in the same way as the negative
active :
Present.
M-aa-suj-i nanu, it is not
followed to me or I am not
followed.
If-aa-suj-ita-i nanu, it is not
being followed to me or I am
not being followed.
M-a-isuj-i nanu, it is not washed
to me or I am not washed.
M-d-isuj-ita-i nanu, it is not
being washed to me or I am
not being washed.
Past.
M-e-suj-i ’yook, it is not followed
to us or we are not followed.
M-e-suj-ita-i ’yook, R is not being
followed to us or we are not
being followed.
M-e-isuj-i 'yook, it is not washed
to us or we are not washed.
M-e-isuj-ita-i ’yook, it is not being
washed to us or we are not be¬
ing washed.
Eitu aa-suj-i nanu, it has not
been followed to me or I have
not been followed.
Eitu a-isuj-i nanu, it has not
been washed to me or I have
not been washed.
Eitu e-suj-i ’yook, it has not been
followed to us or we have not
been followed.
Eitu e-isuj-i ’yook, it has not been
washed to us or we have not
been washed.
Future.
M-aa-nyor-u-ni nanu, it will not M-e-nyor-u-ni ’yook, it will not be
be loved to me or I shall not loved to us or we shall not be
be loved. loved.
The Narrative Tense.
Na-m-aa-suj-i nanu, and it is
not followed to me or and I
am not followed.
Na-m-4-isuj-i nanu, and it is
not washed to me or and I
am not washed.
Ne-me-suj-i ’yook, and it is not
followed to us or and we are
not followed.
Ne-m-e-isuj-i ’yook, and it is not
washed to us or and we are not
washed.
Conditional Tenses.
Teni m-aa-suj-i nanu, if it is
not followed to me or if I am
not followed.
Teni m-aa-suj-ita-i nanu, if it is
not being followed to me or if
I am not being followed.
Ten eitu aa-suj-i nanu, if it
was not followed to me or if
I was not followed.
Teni m-e-suj-i ’yook, if it is not
followed to us or if we are not
followed.
Teni m-e-suj-ita-i ’yook, if it is
not being followed to us or if
we are not being followed.
Ten eitu e-suj-i ’yook, if it was
not followed to us or if we were
not followed.
VERBS
7i
Ore pe m-aa-suj-i nanu, when
it was not followed to me
or when I was not followed.
Ore m-aa-suj-i nanu, when it
was not being followed to
me or when I was not being
followed.
Ore pe m-e-suj-i ’yook, when it
was not followed to us or when
we were not followed.
Ore m-e-suj-i ’yo°k, when it was
not being followed to ns or
when we were not being fol¬
lowed.
Contingent Tenses.
Ana’-’ata m-aa-suj-i nanu, it
would not be followed to
me or I should not be fol¬
lowed.
Ana’-’ata eitn aa-suj-i nanu, it
would not have been fol¬
lowed to me or I should not
have been followed.
Ana’-'ata m-e-suj-i Jyook, it would
not be followed to us or we
should not be followed.
Ana’-’ata eitu e-suj-i 'y00^, it
would not have been followed
to us or we should not have
been followed.
Subjunctive.
M-aa-suj-i nanu, that it may M-e-suj-i ’yook, that it may
not be followed to me or not be followed to us or that
that I may not be followed. we may not be followed.
M-a-isuj-i nanu, that it may M-e-isuj-i ’yook, that it may not
not be washed to me or that be washed to us or that we may
I may not be washed. not be washed.
DERIVATIVE VERBS.
Verbs denoting Motion towards the Speaker*
Verbs denoting motion towards the speaker take the affix u.
Active Voice.
Present .
Derivatives have only one present tense. In the second person
plural the last syllable is doubled 1 :
A-suj-u, I follow or am follow- I-suj-u-ju, you follow or are
ing him hither or I come to- following him hither or you
wards. come towards;,
A-do-u, I descend hither. I-do-u-u, you descend hither.
A few verbs which have no simple form are conjugated in the same
way 2 :
A-inep-u, I meet (him). I-’nep-u-pu, you meet (him).
1 An exception to this rule is given on p. 74.
2 A few intransitive verbs are also conjugated in this way. (For the usual
method of forming intransitive verbs vide p. 81.) Examples : a-ikilikwan-u,
to ask (intr.), from a-ikilikwan, to ask (tr.) ; a-idetidet-u, to dream (intr.),
from a-idetidet, to dream (tr.).
72
MASAI GRAMMAR
Past.
The singular of the past tense is formed as in simple verbs. In the
plural the affixes are tua or tuo :
A-tu-suj-u-a, I followed (him) Ki-tu-suj-u-tu&, we followed (him)
hither. hither.
A-ta-do-u-o, I descended hither. Ki-ta-dd-u-tuo, we descended
hither.
A-inep-u-a, I met (him). Ki-’nep-u-tu&, we met (him).
Future.
The future tense, when it exists, is made by inserting a y between
the root and the affix u. The last syllable is doubled in the second
person plural :
A-ita-y-u, I shall put out I-nda-y-u-yu, you will put out
hither. hither.
Narrative, Conditional, and Contingent Tenses.
The narrative, conditional, and contingent tenses of all derivatives
are formed as in simple verbs. Examples :
N-a-suj-u, and I follow (him)
hither.
Ten a-suj-u, if or when I follow
(him) hither.
Ana’-’ata a-suj-u, I should
follow (him) hither.
Ana’-’ata a-tu-suj-u-a, I should
have followed (him) hither.
Ni-ki-suj-u, and we follow (him)
hither.
Tini ki-suj-u, if or when we
follow (him) hither.
Ana’-’ata ki-suj-u, we should
follow (him) hither.
Ana-’ at a ki-tu-suj-u-tud, we
should have followed (him)
hither.
Imperative and Subjunctive.
In the imperative and subjunctive the affix a or o of simple verbs is
omitted 1 :
Imperative.
Tu-suj-u, follow (him) hither. En-du-suj-u, follow ye (him)
hither.
I-’nep-u, meet (him). E-’nep-u, meet ye (him).
When the object of the imperative is the first person singular, aJci
is affixed :
Tu-suj-u-aki, follow me En-du-suj-u-aki, follow ye me
hither. hither.
1 In a few verbs tu is affixed to form the plural of the imperative, e. g.
e-nda-u-tu, put ye out hither.
VERBS
73
Subjunctive.
Ma-tu-suj-u, that I may follow
(him) hither.
Tu-suj-u, that thou mayest
follow (him) hither.
Me-tu-suj-u, that he or she
may follow (him) hither.
Ma-inep-u, that I may meet
(him)'.
I-’nep-u, that thou mayest meet
(him).
Me-inep-u, that he or she may
meet' (him).
Maa-tu-suj-u, that we may follow
(him) hither.
En-du-suj-u, that you may follow
(him) hither.
Me-tu-suj-u, that they may follow
(him) hither.
Md-inep-u, that we may meet
(him)'.
E-’nep-u, that you may meet
(him).
Me-inep-u, that they may meet
(him).
Infinitives.
The infinitive formed like the past tense drops the affix a or o of
simple verbs :
Singular. Plural.
A suj-u, | ^ follow hither. 4a ^ U’. 1 to follow hither.
A-tu^suj-u, j Aa-tu-suj-u, j
A-inep-u, to meet. A-inep-u, to meet.
Passive Voice.
The present and future of the passive voice are formed by affixing
ni to the active voice :
Present.
Aa-suj-u-ni nanu, it is followed
to me hither or I am folr
lowed hither.
A-inep-u-ni nanu, it is met to
me or I am met.
E-suj-u-ni ’yook, it is followed to
us hither, or we are followed
hither.
E-inep-u-ni ’yook, it is met to us
or we are met.
Future.
A-ita-y-u-ni nanu, it will be E-ita-y-u-ni 'yook, it will be put
put out to me hither or out to us hither or we shall be
I shall be put out hither. put out hither.
Past.
in simple verbs by affixing hi to the
The past tense is formed
ast tense of the active voice :
Aa-tu-suj-u-a-ki nanu, it has
been followed to me hither or
I have been followed hither.
A-inep-u-a-ki nanu, it has been
met* to me or I have been met.
E-tu-suj-u-a-ki ’yook, it has been
followed to us hither, or we
have been followed hither.
E-inep-u-a-ki ’yook, it has been
met to us or we have been met.
74
MASAI GRAMMAR
Subjunctive.
The passive subjunctive takes the same affix as the present
indicative :
M-aa-tu-suj-u-ni nanu, that it M-e-tu-suj-u-ni ’yook, that it
may be followed to me hither may be followed to us hither
or that I may he followed or that we may he followed
hither. hither.
Infinitives.
Aa suj u, | ^ ^ followed hither.
Aa-tu-suj-u, )
Verbs denoting Motion from the Speaker.
Active Voice.
Present.
The present tense is formed by affixing ya or yo aa or oo to the
root. The two former are employed when the root terminates in
a vowel, the latter when in a consonant. When the affix is ya or
yo, the last syllable is doubled in the second person plural, otherwise
no change is made :
A-suj-aa, I follow or am follow- I-suj-aa, you follow (him) thither,
ing (him) thither.
A-do-yo, I descend thither. I-do-yo-yo, you descend thither.
A-ibugh-oo, I pour (it) away. I-mbugh-oo, you pour (it) away.
Past.
The affixes of the past tense are iye, aiye, or oiye in the singular,
and itye, ciitye, or oitye in the plural :
A-tu-suj-aiye, I followed (him) Ki-tu-suj-aitye, we followed (him)
thither. thither.
A-ta-do-iye, I descended thither. Ki-ta-do-itye, we descended
thither.
A-ibugh-oiye, I poured (it) Ki-mbugh-oitye, we poured (it)
away. away.
Imperative and Subjunctive.
The affixes of the imperative and subjunctive are ai, oi, or i :
Imperative.
Tu-suj-ai, follow (him) thither. En-du-suj-ai, follow ye (him)
thither.
Ta-do-i, descend thither. En-da-do-i, descend ye thither.
1-mbugh-oi, pour (it) away. E-mbugh-oi, pour ye (it) away.
1 The affixes ya or yo are sometimes pronounced iya or iyo.
VERBS
75
When the object of the imperative is the first person singular,
yolri is also affixed :
Tu-suj-ai-yoki, follow me thither. En-du-suj-ai-yoki, follow ye me
thither.
Subjunctive.
Ma-tu-suj-ai, that I may follow
(him) thither.
Tu-suj-ai, that thou mayest fol¬
low (him) thither.
Me-tu-suj-ai, that he or she may
follow (him) thither.
Maa-tu-suj-ai, that we may follow
(him) thither.
En-du-suj-ai, that you may follow
(him) thither.
Me-tu-suj-ai, that they may follow
(him) thither.
Ma-ibugh-oi, that I may pour
(it) away.
I-mbugh-oi, that thou mayest
pour (it) away.
Me-ibugh-oi, that he may pour
(it) away.
Md-ibugh-6i, that we may pour
(it) away.
E-mbugh-oi, that you may pour
(it) away.
Me-ibugh-oi, that they may pour
(it) away.
Infinitives.
In the infinitive formed by prefixing a and aa (or d) to the root the
affix employed is the same as in the present indicative. The affix of
the infinitive formed like the past tense is ai, oi, or i, as in the impera¬
tive and subjunctive :
Singular.
A suj aa, . j ^o f0p0w thither.
A-tu-suj-ai, j
A ta doi ) ^escen^ tBitBer.
A-ibugh-oo,) ,
A-ibugh-oi)|t°i,oui'away-
Plural.
Aa-suj-aa,
Aa-tu-suj-ai,
Aa-do-yo,
Aa-ta-do-i, J
A-ibugh-oo, j
A-ibugh-oi, j
| to follow thither,
to descend thither,
to pour away.
Passive Voice.
Present .
The present tense of the passive voice is formed by adding ri to the
present active. When the latter ends in aa or oo , one of the vowels
is often omitted :
Aa-suj-ari nanu, it is followed E-suj-ari ’yook, it is followed to
to me thither or I am fol- us thither, or we are followed
lowed thither. thither.
Past.
The past tense is formed by affixing ai-yoki , oi-yoki, or i-ydki to
the root:
Aa-tu-suj-ar-yoki nanu, it has E-tu-suj-ai-yoki ’yook, it has been
been followed to me thither or followed to us thither or we
I have been followed thither. have been followed thither.
76
MASAI GRAMMAR
Subjunctive.
In the subjunctive the same affixes are used as in the present
indicative :
M-aa-tu-suj-ari nanu, that it M-e-tu-suj-ari ’yook, that it may
may be followed to me be followed to us thither or
thither or that I may be that we may be followed
followed thither. thither.
Infinitives.
Aa suj aa, . U0 be followed thither.
Aa-tu-suj-ai, )
THE DATIVE FORM.
The dative form is used where in English a preposition is required
to connect the verb with its object, and intimates that the action
of the verb is performed for or against a person or thing. A few
verbs which take no preposition in English also belong to this class.
The simple form of verbs followed by the local case can often be
substituted for the dative form. Example :
E-iting-okityo ’1-omon enne, '
E-iting-o ’1-omon te-’nne,
’ | the news ended (at) here.
Active Voice.
Present.
The present tense is formed by adding aki , iki, or oki to the root.
In the second person plural the last syllable is doubled :
A-suj-aki, I follow for (him) I-suj-aki-ki, you follow for (him).
or I follow (him) to.
A-ba-iki, I arrive at (it) or I-ba-iki-ki, you arrive at (it).
I reach (it).
A-mit-iki, I forbid (him). I-mit-iki-ki, you forbid (him).
A-iro-roki I greet (him). I-’ro-rdki-ki, you greet (him).
Past.
The past tense is formed by the affixes aka, ikia, ikio1 2, or oko in
the singular ; and akitya, ikitya, ikityo , or okityo in the plural :
A-tu-suj-aka, I followed for Ki-tu-suj-akityd, we followed for
(him). (him).
1 When the last letter of the root is a vowel, n or r is sometimes joined to
the affix.
2 Ikia and ikio are frequently pronounced ikya and ikyo.
VERBS
77
A-ta-ba-ikia, I arrived at (it).
A-to-mit-ikio, I forbade (him).
A-iro-roko, I greeted (him).
Ki-ta-ba-ikityd, we arrived at (it).
Ki-to-mit-ikityo, we forbade (him).
Ki-’ro-rokityo, we greeted (him).
Imperative, Subjunctive, and Infinitives.
The same affixes are used in the imperative, subjunctive, and
infinitives as in the present :
Imperative.
Tu-suj-aki, follow for (him).
Ta-ba-iki, arrive at (it).
To-mit-iki, forbid (him).
I-’ro-roki, greet (him).
En-du-suj-aki, follow ye for (him).
En-da-ba-iki, arrive ye at (it).
En-do-mit-iki, forbid ye (him).
E-’ro-roki, greet ye (him).
When the first person singular is the object of the imperative the
affixes change to akaki, ikiaki, iokoki , or okoki :
Tu-suj-akaki, follow for me. En-du-suj-akaki, follow ye for me.
Ta-ba-ikiaki, reach me. En-da-ba-ikiaki, reach ye me.
Td-mit-iokoki, forbid me. En-do-mit-iokoki, forbid ye me.
I-’ro-rokoki, greet me. E-’ro-rokoki, greet ye me.
Subjunctive.
ITa-tu-suj-aki, that I may fol- Maa-tu-suj-aki, that we may follow
low for (him). for (him).
Ma-iro-roki, that I may greet Md-iro-roki, that we may greet
(him). (him).
There is a second form for the plural of the imperative and subjunc¬
tive, which is employed when there are two objects. This form is
made by adding ti to the affix. Examples :
En-du-suj-aki ol-tungani, follow ye the man for him.
En-du-suj-aki-ti ol-tungani ang, follow ye the man for him to the
kraal.
En-du-suj-aka-ki ol-tungani, follow ye the man for me.
En-du-suj-aka-ki-ti ol-tungani ang, follow ye the man for me to
the kraal.
Ti-aki kuldo m-e-tu-suj-aki ol-tungani, tell them to follow the
man for him.
Ti-aki kuldo m-e-tu-suj-aki-ti ol-tungani ang, tell them to follow
the man to the kraal for him.
Infinitives.
Singular.
ttUj-aki’ ,lto follow for.
A-tu-suj-aki, j
A-iro-roki, to greet.
Plural.
Aa-suj-aki, 1 to Mow for.
Aa-tu-suj-aki, j
A-iro-roki, to greet.
78
MASAI GRAMMAR
The Passive Voice.
Present .
The present tense of the passive is formed by adding ni to the
active :
Aa-suj-aki-ni nann, it is fol- E-suj-aki-ni ’yook, it is fol¬
lowed for me or I am followed lowed for us or we are fol-
for. lowed for.
A-iro-roki-ni nanu, it is greeted E-iro-roki-ni ’yook, it is greeted
to me or I am greeted. to us or we are greeted.
Past.
The past tense is formed by adding akaki, ikiaki, iokoki , or okoki to
the root :
Aa-tu-suj-akaki nanu, it has
been followed to me or I
have been followed.
A-iro-rokoki nanu, it has been
greeted to me or I have been
greeted.
E-tu-suj-akaki ’yook, it has been
followed to us or we have
been followed.
E-iro-rdkoki ’yook, it has been
greeted to us or we have been
greeted.
THE APPLIED FORM.
When in English a preposition connected with a verb can stand
by itself at the end of a sentence, special forms must be used in
Masai. If the verb is in the active voice and transitive, ye ( ie
after r) is affixed, if intransitive, isJiore or are. The passive voice is
formed by affixing hi to the active. The relative is also employed :
I-’ya-u ol-murunya la-barn-ye ol-munyei, bring the razor for me
to shave the beard with.
I-’ya-u ol-murunya la-barn-ishore, bring the razor for me to shave
with.
A-ata eng-are na-isuj-ye ol-tudutai, I have water for washing the
boil in.
A-ata eng-are na-isuj-are, I have water for washing in.
I-njo-o-ki eng-alem na-dung-ye ’n-giri, give me the knife to cut
meat with.
I-njo-o-ki eng-alem na-duhg-ishore, give me the knife to cut
with.
E-weji ne-yeng-ye ’1-tunganak en-giteng, the place where men
slaughter the ox in.
E-weji ne-yeng-ishore 1-tunganak, the place where men slaughter
in.
E-weji ne-yeng-ye-ki en-giteng, the place where the ox is
slaughtered in.
E-weji ne-yeng-ishore-ki, the place where it is (habitually)
slaughtered in.
VERBS
79
In derivative verbs n or r is inserted between tbe verbal roots and
the affixes :
E-weji ne-puk-u-nye, a place to go out at.
E-weji ne-puk-u-nye-ki, a place to be gone out at.
E-weji ne-isud-6-rie, a place to hide in.
E-weji ne-isud-o-rie-ki, a place to be hidden in.
THE REFLEXIVE AND THE NEUTER OR QUASI¬
PASSIVE FORM1.
Most simple verbs have either a reflexive or a neuter or quasi¬
passive form. Certain verbs are only used as reflexives.
Present.
The present tense is formed by the affix a or o. In the second
person plural the last syllable is doubled :
A-gor-o, I am angry or I anger I-gor-o-ro, you are angry,
myself.
A-isuj-a, I bathe. I-isuj-a-ja, you bathe.
Past.
The singular of the past tense is formed by affixing e to the root,
the plural by ate or ote :
A-ta-gor-e, I have been angry. Ki-ta-gor-dte, we havebeen angry.
A-isuj-e, I bathed. Ki-'suj-ate, we bathed.
Future.
A future exists and is formed by adding yu to the present tense.
In the second person plural the last syllable is doubled :
A-gor-d-yu, I shall be angry. I-gor-o-yu-yu, you will be angry.
A-isuj-a-yu, I shall bathe. I-isuj-a-yu-yu, you will bathe.
Imperative and Subjunctive.
The singular affixes of the imperative and subjunctive are the
same as those employed in the future, viz. ayu or oyu. These affixes
are changed in the plural to ata or oto :
Imperative.
Ta-gor-oyu, be angry. En-da-gor-oto, be ye angry.
I-’suj-ayu, bathe thyself. E-’suj-ata, bathe yourselves.
1 The following examples will show what is meant by the neuter or quasi¬
passive : ten e-idip-ayu ’ng-olongi are, nalotu, when two days are (or become)
finished, I will come ; a-suj elle, kake m-e-suj-ayu elde, I (will) follow this
one, but that one will not be (or become) followed.
8o
MASAI GRAMMAR
Subjunctive.
Ma-ta-gor-oyu, that I may be Maa-ta-gor-oto, that we may he
angry. angry.
Ma-isuj-ayu, that I may bathe. Ma-isuj-ata, that we may bathe.
Infinitives.
The affixes of the infinitives are the same as those used in the
present or in the imperative and subjunctive.
Singular. Plural.
Aa-gor-o,
Aa-ta-gor-oto,
A isuj a, ) ^ jjathe.
A-isuj-ata, j
A gor o, 1 to be angry.
A-ta-gor-oyu, j ° J
^SUta’ l to bathe.
A-isuj-ayu, j
[to be angry.
THE REFLEXIVE FORM OF DERIVATIVES.
Derivatives denoting motion towards the speaker form the reflexive
and neuter or quasi-passive by affixing nyi to the simple verb. This
affix is invariable, except in the second person plural of the present
tense, when the last syllable is doubled :
A-shuk-u-nyi, to return (oneself) hither, from a-shuk-u, to return
(something) hither :
A-shuk-u-nyi, I return or shall
return (myself) hither.
A-tu-shuk-u-nyi, I returned
(myself) hither.
I-shuk-u-nyi-nyi, you return (your¬
self) hither.
I-tu-shuk-u-nyi, you returned
(yourself) hither.
A-sul-u-nyi, to fall (oneself) from a height hither, from a-sul-u, to
throw down hither, e. g. fruit from a tree :
A-sul-u-nyi, I fall, am falling I-sul-u-nyi-nyi, you fall, are fall-
or shall fall (myself) from a ing or will fall (yourself) from
height hither. a height hither.
A-tu-sul-u-nyi, I fell (myself) I-tu-sul-u-nyi, you fell (yourself)
from a height hither. from a height hither.
Derivatives denoting motion from the speaker form the reflexive
and neuter or quasi-passive by changing the affix of the simple verb
(oo, aa, aiye , ditye, &c.) into ori or ari . This affix is invariable,
except in the second person plural of the present tense, when the
last syllable is doubled :
A-isud-ori, to hide (oneself), from a-isud-oo, to hide away:
A-isud-ori, I hide, am hiding, or I-’sud-ori-ri, you hide or will hide
shall hide (myself). (yourself).
A-isud-ori, I hid (myself). I-’sud-ori, you hid (yourself).
VERBS
81
A-sul-ari, to fall (oneself) from
throw down thither :
A-sul-ari, I fall, am falling, or
shall fall (myself) from a
height thither.
A-tu-sul-ari,I fell (myself) from
a height thither.
a height thither, from a-sul-aa, to
I-sul-ari-ri, you fall or will fall
(yourself) from a height thither.
I-tu-sul-ari, you fell (yourself)
from a height thither.
DATIVE VERBS USED AS REFLEXIVES AND
NEUTER OR QUASI-PASSIVES.
When dative verbs are used as reflexives, the affixes are variable as
in simple reflexive verbs :
Present.
A-rikT-no, I forget (it). I-rikl-no-no, you forget (it).
A-igar-aki-no, I lean upon I-ngar-akl-no-no, you lean upon
(him). (him).
Past.
A-to-rikl-ne, I forgot (it)* I-to-rikl-note, you forgot (it).
A-igar-akl-ne, I leant upon I-ngar-akl-note, you leant upon
(him). (him).
Future.
A-rikl-nd-yu, I shall forget I-rikl-no-yu-yti, you will fotget
(it). (it).
A-igar-akl-n o-yu, I shall lean I-ngar-akl-no-yu-yu, you will lean
upon (him). upon (him).
INTRANSITIVE VERBS.
By affixing - sh , - ish , or -osh to the root, most transitive verbs can
be used intransitively. Intransitive verbs take the same terminal
letters in the present and past tenses as reflexive verbs. A few
intransitive verbs, simple forms of which do not exist, are also conju¬
gated in the same manner :
Present.
A-rap-osh-o, I have enough to I-rap-osh-o-sho, you have enough
eat*. to eat.
A-isuj-ish-o, I wash. I-’suj-ish-o-sho, you wash.
Past .
A-ta-rap-osh-e, I had enough to I-ta-rap-osh-ote, you had enough
eat. to eat.
A-isuj-ish-e, I washed, I-’suj-ish-dte, you washed.
HOLLIS
G
8^
MASAI GRAMMAR.
Future .
A few verbs possess a future tense which is formed by affixing yu
to the present :
A-on-ish-o-yu, I shall bite or I-on-ish-5-yu-yu, you will bite or
sting. sting.
Imperative, Subjunctive, and Infinitives.
The affixes employed in the formation of the imperative, subjunc¬
tive, and infinitives are similar to those used in the present tense :
Imperative.
Ta-rap-osh-o, have enough to En-da-rap-osh-o, have ye enough
eat. to eat. ’
I-’suj-ish-o, wash, E-'suj-ish-o, wash ye.
Subjunctive.
Ma-ta-rap-msh-o, that I may Maa-ba-rap-osh-m, that we may
have enough to eat, have enough to eat.
Ma-isuj-ish-o, that I may wash. M4-isuj-ish-6, that we may wash.
Infinitives.
Singular. Plural.
A-rap-osh-o, ) to have enough Aa-rap-osh-o, 1 to have enough
A-ta-’rap-osh-o, j to eat. Aa-ta^rap-osh-o, J to eat.
A-isuj-ish*^o, to wash. A-isuj-ish-o, to wash.
THE RECIPROCAL FORM.
The reciprocal form in Masai, which denotes doing something with
some one else, is made by affixing are, or ore to the root of simple verbs
and nare or nore to derivatives. The affix is invariable, except in
the second person plural of the present tense, when the last syllable
is doubled.
When the meaning denotes doing something with each other the
reflexive form is used. Examples of the reciprocal form of simple verbs :
A-suj-are, I follow together with I-suj-are-re, you follow together
some one. with some one.
A-tu-suj-are, I followed together I-tu-suj-are, you followed together
with some one. with some one.
Ki-suj-d, we follow each other.
Ki-tu-suj-at6, we followed each
other.
I-suj-a-ja, you follow each other.
I-tu-suj-ate, you followed each
other.
VERBS 83
A-igwen-are, I consult together
with some one.
A-igwen-are, I consulted to¬
gether with some one.
Ki-ngwen-4, we consult each
other.
Ki-ngwen-at6, we consulted
each other.
Examples of the reciprocal forms
A-boit-u-nore, I arrive here
together with some one.
A-ta-boit-u-nore, I arrived here
together with some one.
Ki-boit-u-nyi, we arrive here
with each other.
Ki-ta-boit-u-nyi, we arrived
here with each other.
A-ishi-aki-nore, I am opposite
to some one.
A-ishi-aki-nore, I was opposite
to some one.
Ki-nji-aki-no, we are opposite to
one another.
Ki-nji-aki-note, we were opposite
to one another.
I-ngwen-are-re, you consult to¬
gether with some one.
I-ngwen-are, you consulted to¬
gether with some one.
I-ngwen-a-na, you consult each
other.
I-ngwen-ate, you consulted each
other.
of derivatives :
I-boit-u-nore-re, you arrive here
together with some one.
I-ta-boit-u-nore, you arrived here
together with some one.
I-boit-u-nyi-nyi, you arrive here
with each other.
I-ta-boit-u-nyi, you, arrived here
with each other.
I-nji-aki-nore-re, you are oppo¬
site to some one.
I-nji-aki-nore, you were opposite
to some one.
I-nji-aki-no-no, you are opposite
to one another..
I-nji-aki-note, you were opposite
to one another.
In a few verbs the reciprocal form is made by affixing ye (ie after
r). This form is invariable, except in the second person plural of the
present tense, when the last syllable is doubled. Examples :
A-ng&r-ie, I eat together with
some one.
A-ta-ng&r-ie, I ate together with
some one.
A-iro-rie, I speak with some one.
A-iro-rie, I spoke with some one.
A-ise-ye, I touch (together with)
something.
A-ise-ye, I touched (together
with) something.
I-ngar-ii-ye, you eat together
with some one.
I-ta-ng&r-ie, you ate together
with some one.
I-’ro-rie-ye, you speak with some
one.
I-’r<5-rie, you spoke with some
one.
I-’se-ye-ye, you touch (together
with) something.
I-’se-ye, you touched (together
with) something.
G
MASAI GRAMMAR
A-inyanyuk-ye, I have resem¬
blance with some one or I
resemble some one.
A-inyanyuk-ye, I resembled
some one.
I-’nyanyuk-ye-ye, you resemble
some one.
I-’nyanyuk-ye, you resembled
some one.
CAUSATIVES.
The rule for the formation of causatives is that all verbs which
commence with any letter except i or e take the prefix it followed by
a vowel, and are conjugated like the verbs from which they are
derived. All simple verbs commencing with i or e take the affix ye>
while derivatives take nye or rie . This affix is invariable, except
in the second person plural of the present indicative, when the
last syllable is doubled. Examples of verbs not commencing with
i ore:
A-suj, to follow.
A-suj-u, to follow hither, to come
towards.
A-suj -aa, to follow thither.
A-suj-aki, to follow for.
A-gor-o, to be angry.
A-rap-osh-o, to have enough to
eat’.
A-suj -are, to follow together with
some one.
A-itu-suj, to cause to follow.
A-itu-suj-u, to cause to follow
hither.
A-itu-suj -aa, to cause to follow
thither.
A-itu-suj -aki, to cause to follow
for.
A-ita-gor-o, to cause to be angry.
A-ita-rap-osh-o, to cause to have
enough to eat.
A-itu-suj-are, to cause to follow
together with some one.
Examples of verbs commencing with i or e:
A-isuj, to wash (tr.).
A-el, to anoint.
A-ishi-u, to recover.
A-isud-oo, to hide.
A-iro-roki, to greet.
A-isuj -a, to bathe.
A-isuj-ish-o, to wash (intr.).
A-igwen-are, to consult together
with some one.
A-isuj-ye, to cause to wash (tr.).
A-el-ye, to cause to anoint, to
rub om
A-ishi-u-nye, to cause to recover,
to cure.
A-isud-6-rie, to cause to hide.
A-iro-roki-nye, to cause to greet.
A-isuj-d-rie, to cause to bathe.
A-isuj-ish-o-ye, to cause to wash
(intr.).
A-igwen-drie, to cause to consult
together with some one.
As causatives of the first class commence with i, they take no prefix
in the past tense. The affixes employed in conjugating these verbs are
VERBS
85
the same as the affixes of the simple verb from which the causative is
derived :
A-itu-suj, I cause (him) to fol¬
low.
A-itu-suj -a, I caused (him) to fol¬
low.
A-itu-suj-u, I cause (him) to fol¬
low hither.
A-itu-suj-u- a, I caused (him) to
follow hither.
A-itu-suj-aa, I cause (him) to fol¬
low thither.
A-itu-suj-aiye, I caused (him) to
follow thither.
A-itu-suj -aki, I cause (him) to
follow for.
A-itu-suj-aka, I caused (him) to
follow for.
A-ita-gor-o, I cause (him) to he
angry.
A-ita-gor-e, I caused (him) to be
angry.
A-ita-rap-osh-o, I cause (him) to
have enough to eat.
A-ita-rap-osh-e, I caused (him) to
have enough to eat.
A-itu-suj -are, I cause (him) to
follow together with some one.
A-itu-suj-are, I caused (him) to
follow together with some one.
I-ndu-suj-uju, you cause (him) to
follow.
I-ndu-suj-a, you caused (him) to
follow.
I-ndu-suj-u-ju, you cause (him) to
follow hither.
I-ndu-suj-u-tua,you caused (him)
to follow hither.
I-ndu-suj-aa, you cause (him) to
follow thither.
I-ndu-suj-aitye, you caused (him)
to follow thither.
I-ndu-suj-aki-ki, you cause (him)
to follow for.
I-ndu-suj-akitya, you caused (him)
to follow for.
I-nda-gor-o-ro, you cause (him)
to be angry.
I-nda-gor-ote, you caused him to
be angry.
I-nda-rap-osh-o-sho, you cause
(him) 'to have enough to eat.
I-nda-rap-osh-ote, you caused
(him) ’to have enough to eat.
I-ndu-suj-are-re, you cause (him)
to follow together with some one.
I-ndu-suj-are, you caused (him) to
follow together with some one.
As stated above, the second class is invariable, except in the
second person plural of the present
is doubled :
A-isuj-ye, I cause (him) to wash
(him).
A-isuj-ye, I caused (him) to wash
(him).
A-ishi-u-nye, I cure (him).
A-ishi-u-nye, I cured (him).
A-isuj-ish-o-nye, I cause (him)
to wash.
A-isuj-ish-o-nye, I caused (him)
to wash.
indicative, when the last syllable
I-’suj-ye-ye, you cause (him) to
wash (him).
I-’suj-ye, you caused (him) to
wash (him).
I-nji-u-nye-ye, you cure (him).
I-nji-u-nye, you cured (him).
I-’suj-ish-o-nye-ye, you cause
(him) to wash.
I-’suj-ish-o-nye, you caused (him)
to wash.
86
MASAI GRAMMAR
A-igwen-drie, I cause (him) to
consult together with som e one.
A-igwen-drie, I caused (him) to
consult together with some one.
I-ngwen-arie-ye, you cause (him)
to consult together with some
one.
I-ngwen-drie, you caused (him)
to consult together with some
one.
The Passive Voice.
Causative verbs of the first class form their passives in the usual
manner according to the verbs from which they are derived, the affix
for the present tense being i, ni,
nieki \ or rieki :
A-itu-suj-i nanu, it is caused to
me to follow or I am caused
to follow.
A-itu-suj-u-ni nanu, it is
caused to me to follow hither
or I am caused to follow
hither.
or ri , and for the past tense eki ,
A-itu-suj-eki nanu, it was caused
to me to follow or I was
caused to follow.
A-itu-suj-u-nieki, it was caused
to me to follow hither or I was
caused to follow hither.
Causative verbs of the second class form the passive by affixing ki
to the active voice. This form is unchangeable for all tenses :
A-isuj-ye-ki nanu, it is or was caused to me to wash or I am
or was caused to wash (it).
A-isud-o-rie-ki nanu, it is or was caused to me to hide or I am
or was caused to hide (it).
The Dative Foem oe Causatives.
The dative form of causative verbs of the first class is made by the
affix ye (in derivatives nye or rie) :
A-itu-suj, to cause to follow.
A-itu-suj-u, to cause to follow
hither.
A-itu-suj-aa, to cause to follow
thither.
A-itu-suj-aki, to cause to follow
for.
A-ita-gor-o, to cause to be
angry.
A-ita-rap-osh-o, to cause to
have enough to eat.
A-itu-suj-are, to cause to follow
together with some one.
A-itu-suj-ye, to cause to follow to
(a place).
A-itu-suj-u-nye, to cause to follow
hither to (a place).
A-itu-suj-drie, to cause to follow
thither to (a place).
A-itu-suj-aki-nye, to cause to fol¬
low for (some one) to (a place).
A-ita-gor-ie, to cause to be angry
with.
A-ita-rap-osh-o-ye, to cause to
have enough to eat for.
A-itu-suj-drie, to cause to follow
together with some one for.
1 Nyeki is frequently used for nieki.
VERBS 87
Causative verbs of the second class make their dative forms by
inserting i before the final ie or ye :
A-isuj-ye, to cause to wash. A-isuj-iye, to cause to wash for.
A-isud-6-rie, to cause to hide. A-isud-o-riye, to cause to hide for.
A-irur-4-rie, to cause to lie A-irur-a-riye, to cause to lie down
down. with.
A-iruk-ish-ye, to cause to reply. A-iruk-ish-iye, to cause to reply
for.
The passive voice of the dative form of causative verbs is made
by affixing Jd to the active :
A-itu-suj-ye-ki nanu, it is or was caused to me to follow to
(a place) or I am or was caused to follow to (a place).
A-isuj-iye-ki nanu, it is or was caused to me to wash for (some
one) or I am or was caused to wash for (some one).
NEUTER VERBS.
Most neuter verbs, and particularly those which in English must
be translated by an adjective or adverb and the verb to be or to
become , form a class to themselves. With perhaps one exception
(a-itashe, to stand), all these verbs possess a future, but in many
instances there is no present, the present tense of the verb to be with
an adjective being used instead. Example :
A-ra sidai, I am beautiful. A-ti-sida-na, I was beautiful.
A-sida-nu, I shall be beautiful.
When a neuter verb terminates in a vowel, the affixes of all the
tenses are generally joined to the root by j, w, or r;
Present.
When the present exists, it is formed as in simple verbs by adding
the personal prefixes to the root, and in the second person plural
by doubling the last syllable:
A-gol, I am strong, hard, diffi- I-gol-igolo, you are strong,
cult, &c.
A-iroua, I am hot. I-’roua-ua, you are hot.
Past.
The singular affix of the past tense is a or 0 ; the plural ita or ito ,
and in one or two instances tia :
A-ta-gol-o, I was strong.
A-iroua-ja, I was hot.
A-ti-lili-a, I stank.
Ki-ta-gol-it<5, we were strong.
Ki-’roua-jit4, we were hot.
Ki-ti-lili-tiA, we stank.
MASAI GRAMMAR
Future.
The future affix is u. In the second person plural the last syllable
is doubled :
A-gol-u, I shall be strong. I-gol-u-lu, you will be strong.
A-iroua-ju, I shall be hot. I-’roua-ju-ju, you will be hot.
Imperative and Subjunctive.
The affixes of the imperative and subjunctive are similar to those
of the past tense. When the root ends in a consonant, the plural affix
is added to the singular affix :
Imperative.
Ta-gol-o, be strong. En-da-gol-oito, be ye strong.
I-rdua-ja, be hot. E-’roua-jita, be ye hot.
Subjunctive.
Ma-ta-gol-o, that I may be Maa-ta-gol-oit6, that we may be
strong. strong.
Ma-iroua-ja, that I may be hot. Md-iroua-jitd, that we may be hot.
Infinitives.
The affixes of the future1 or of the imperative and subjunctive are
used in the formation of the infinitive.
A-gol-u, )
A-ta-gol-o, j
A-iroua-ju, )
A-iroua-ja, J
to be strong,
to be hot.
Aa-ta0-goi-oito,}tobe stronS-
A-iroua-ju ) to be hot_
A-iroua-jita, J
The causative form of neuter verbs is made in the usual manner :
A-ita-gol-u, to make strong. A-ita-gol-ye, to make strong for.
A-iroua-ju-nye, to make hot. A-iroua-ju-niye, to make hot for.
A few transitive verbs are conjugated like neuter verbs :
Present.
A-ure, I fear (him). I-ure-re, you fear (him).
Past.
A-t-uri-a, I feared (him). I-t-uri-aita or ) - n n . >
5 v / T , > you feared (him).
I-t-ure-ita, j J v 7
Future.
A-ure-yu, I shall fear (him). I-ure-yu-yu, you will fear (him).
The intransitive form of these verbs is made in the regular manner
by affixing -sli to the stem :
A-ure-sh-o, I fear. I-ure-sh-o-sho, you fear.
A-t-ure-sh-e, I feared. I-t-ure-sh-ote, you feared.
1 The root is sometimes employed instead of the future : e. g. a-gol, to be
strong.
VERBS
89
AUXILIARY AND IRREGULAR VERBS.
As many of the auxiliary verbs are also irregular, it will be well
to speak of their irregularities first, and afterwards of their use in
making compound verbs.
There exist a few verbs which, although they commence with letters
other than i or e, form their past tense without the aid of the prefix
t and a vowel. Such are :
A-kwet, to run.
A-to-yu, to be dry.
A-lid-yu, to he visible.
A-keny-u, to rise (of the sun)
A-o-ku, to ripen.
A-kwet-a, I ran.
A-to-yo, I was dry.
A-lio, I was visible.
E-keny-u-a, it rose.
A-o, I ripened.
There are also a few verbs which commence with i and take the
prefix t and a vowel :
A-ias, to do.
A-I-u, to bear.
A-igh, to hang up.
A-ij-eyu, to swell.
A-ij-oo, to swallow.
A-ingu-a, to come from, leave
thither.
A-iyolo-u, to know.
A-iyo-u, to wish.
A-ta-’as-a, I did.
A-to-I-u-o, I bore.
A-ti-igh-a, I hung up.
A-te-ij-a, I swelled.
A-to-ij-oiye, I swallowed.
A-tu-’ngw-aiye, I came from.
A-ta-iyolo, I knew.
A-ta-iyo-u-o, I wished.
The following verbs are irregular :
A-a, to be.
A-aku, to become.
A-a, to die.
A-ata, to have.
A-lo, to go.
A-lotu, to come.
A-nya, to eat.
A-nyokye-nu, to be red.
A-rok-u, to be black.
A-ton, to sit, stay.
A-we-yu, to bleed, to leak.
A-iba-yu, to hate.
A-ingu-a, to come from, leave
thither.
A-iny-ototo, to awake.
A-itu, to return hither.
A-iya, to take, take away.
A-iya-u, to bring.
A-iy5-u, to wish.
A-iyolo-u, to know.
A-tum, to get, to obtain, to see, to meet
The verbs a-a, to be, and a-aku, to become, have several peculiari¬
ties. The former may be said to have two present tenses, and the
latter one, whilst both verbs have the same form for the past tense.
The letter a may be used for all persons of the singular, and aa for
the plural of the verb to be when not followed by a substantive or
adjective :
A iye o-ta-a enna-bae 1 is it thou who did this matter ?
Aa ’yook, lello, it is we (these).
9o
MASAI GRAMMAR
When followed by a substantive or adjective, the form used for the
present tense is -ra joined to the prefix appropriate to the subject.
The last syllable is doubled in the second person plural :
A-ra, I am or I shall be. I-ra-ra, you are or you will be.
A-ra ol-aisinani or a-ra aisinani, I am poor.
The present tense of to become is formed regularly :
A-aku, I become or I shall be- I-aku-ku, you become or you will
come. become.
The past tense of to be and to become is as follows :
A-ta-a, I was or became. Ki-ta-d, we were or became.
I-ta-a, thou wast or becamest. I-ta-a, you were or became.
E-ta-a, he or she was or became. E-ta-a, they were or became.
A-ta-a ol-aisinani, I was or I became poor.
The narrative and conditional tenses are formed by the usual prefixes
N-a or n-a-ra, and I am. N-aa or ni-ki-rd, and we are.
N-a-aku, and I become. Ni-ki-aku, and we become.
The imperative and subjunctive are formed from the past tense :
Ta-a, be or become. En-da-a, be ye or become ye.
Ma-ta-a, that I may be or be- Maa-ta-d, that we may be or be¬
come. com
The causative form is a-ita-a, to make to become or to appoint :
A-ita-a o-singa, I make or I shall make or I have made him (my)
slave.
Where the verb to be is used in English as the copula, it is frequently
omitted in Masai :
Sidai elle-tungani, this man (is) beautiful.
Angae ol-kitok linyi % who (is) your chief ?
Nanu ol-kitok, I (am) the chief.
When the verb to be is used in English to denote existence in place
or time, the verb a-tii, which is best translated by to be there , is
employed in Masai:
E-tii enne, he is here.
E-tii ang, he is at homei.
E-tii opa ol-tungani, there was once a man.
Kaji a-tii h where am 1 1
Angae o-tii eng-aji 1 who is in the hut ?
The present indicative is often used to translate the past tense in
English :
E-euo a-ra ol-kitok, he came when I was the chief.
A-tii enne ol-apa obo, I have been here one month.
VERBS
9i
A-lo, to go.
Present.
A-lo, I go, am going, or shall go. Ki-pwo, we go.
I-lo, thou goest. I-pwo-pwo, you go.
E-lo, he or she goes. E:pwo,‘ they go.
Past.
A-shom-o, I went. Ki-shom-o, we went.
Imperative.
Ma-shom-o, let me go. Maa-pe, let us go (if of a few only).
E-maa-pe or maa-pe-iti, let us go
(if of’several).
Shom-o or i-nno, go. E-njom, go ye.
Subjunctive.
Ma-shom-o, that I may go. Maa-shdm, that we may go.
Infinitives.
A-lo, ) , Aa-pwo, ) .
A-shom-o, j 0 %0m Aa-shom, J 0 ^°*
Passive 1.
Present.
Aa-pwei nanu, it is gone to me. E-pwei ’yook, it is gone to us.
Past.
Aa-shom-o-ki nanu, it was gone E-shom-o-ki ’yook, it was gone to
to me. us.
A-lotu, to come.
Present.
A-lot-u, I come, am coming, or Ki-pwon-u, we come,
shall come.
I-lot-u, thou comest. I-pwon-u-nu, you come.
E-lot-u, he or she comes. E:pwon-u, they come.
Past.
A-e-uo, I came. Ki-e-tuo, we came.
Imperative.
Wo-u, come. Wo-tu, come ye.
Subjunctive.
Ma-e-u, that I may come or let Maa-e-tu, that we may come or
me come. let us come.
A-lotu,
A-e-u,
| to come.
Infinitives.
Aa-pwonu, )
Aa-e-tu, j
to come.
1 Only used as an auxiliary.
92
MASAI GRAMMAR
Passive1.
Present.
Aa-pwon-u-ni nanu, it is come to me. E-pwon-u-ni ’yook, it is come to us.
Past.
Aa-etuo-ki nanu, it was come to me. E-etuo-ki ’yook, it was come to us.
A-ton, to sit, stay, live.
Present.
A-ton, I sit. Ki-ton-i, we sit.
I-ton, thou sittest. I-ton-i-ni, you sit.
E-ton, he sits. E-ton-i, they sit.
A-ton-ita, I am sitting. I-ton-ita-ta, you are sitting.
Past.
A-to-ton-a, I sat. Ki-to-ton-io, we sat.
Imperative.
To-ton-a, sit. En-do-ton-i, sit ye.
Subjunctive.
Ma-to-ton-a, that I may sit. Maa-to-ton-i, that we may sit.
To-ton-a, that thou mayest sit. En-do-ton-i, that you may sit.
Me-to-ton-a, that he may sit. Me-to-ton-i, that they may sit.
Infinitives.
A-ton,
A-to-ton-a,
to sit.
Aa-ton-i, )
Aa-to-ton-i, J
to sit.
Passive.
Present.
Aa-ton-ii nanu, I am seated. E-ton-ii ’yook, we are seated.
Past.
Aa-ton-aki nanu, I was seated. E-ton-aki ’yook, we were seated.
A-itu, to return hither (intr.).
A-itu, I return hither. Ki-itu, we return hither.
I-itu, thou returnest hither. 1-itu-tu, you return hither.
E-itu, he or she returns hither. E-itu, they return hither.
A-ito, to return thither (intr.), is conjugated in a similar way :
A-ito, I return thither. I-ito-to, you return thither.
There is no past tense, and the past tenses of a-inyiak-u and a-inyia-ya,
to return hither and thither (transitive), are occasionally used instead :
The dative form of these verbs followed by the infinitive or the
narrative tense is used to express repetition of an action.
A-ito-ki alo,
A-ito-ki n-a-lo
j
I go again.
1 Only used
A-inyia-ka a-lo,
A-inyia-ka n-a-lo,
is an auxiliary.
I went again.
VERBS
93
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plural of the present and future the last letter is doubled as in the second person plural : e-iye-u-u and e-iyo-u-u.
94
MASAI GRAMMAR
Auxiliary Verbs.
The verbs used as auxiliaries are :
A-aku, to become.
A-ata, to have.
A-isho, to give.
A-lo, to go.
A-lotu, to come.
A-idim, to be able.
A-idip, to finish.
A-iydlo-u, to know.
A-ite-u, to venture.
A-tum, to get, to obtain, &c.
A-ri-ki-no, to forget.
A-ure-yu, to fear.
A-any, to refuse.
A-dol, to see.
A-la-ikl-no, to be unable, be¬
come conquered.
A-itu, to return hither.
A- ton, to sit, stay.
Can, may, and might are represented by the appropriate tenses of
a-idim, to be able. Must is expressed by the third person singular
of the negative present of a-ata, to have, joined to injere, that, and
followed by another negative :
M-e-ata ’niere m-a-lo, 1 T ,
M-e-ata ’njere eitu a-lo, J mUS ®°'
Ought and should are translated by the third person singular of the
present or past tenses of a-nare, to please, or a-nyor, to love. After
the former the simple present is generally used and after the latter
the narrative tense.
E-nare alo, 1 T , . . E-ta-nare a-lo, ) I ought to
E-nyor n-a-lo, / 0U^ 0 ^°* E-to-nyor-a n-a-lo, ] have gone.
A-aku, to become.
The third person singular of the present tense of a-aku, to become, is
used to strengthen the conditional tenses and to assist in the forma¬
tion of several other tenses :
Ten e-aku a-suj, if it comes to pass that I follow him.
Ten e-aku a-suj-ita, if it comes to pass that I am following him.
Ore p’e-aku a-suj, now and it comes to pass I follow him or
while I was following him.
Ore p’e-aku a-tu-suj-a, I having followed him.
Ore p e-aku a-idip-a a-tu-suj-a, I having already followed him.
E-ak'u a-suj, I shall be in the act of following him.
E-aku a-tu-suj-a, I shall have followed him.
E-aku a-idip-a a-tu-suj-a, I shall have already followed him.
The third person singular of the past tense of a-aku, to become,
followed by the relative adverb of time, is used to translate such
phrases as about to, on the point of, shortly, See. :
E-ta-a en-n-alo (it became when I go), I am or was about to start.
E-ta-a en-n-e-do-yo eng-olong (it became when it descends thither
the sun), the sun is or was on the point of setting.
VERBS
95
E-ta-a en-n-e-dung-o ol-tungani ol-tau (it became when he cuts
himself the man the spirit), the man is or was on the point of
death.
A-ata, to have.
A-ata, to have, is used as an auxiliary in the present and past
contingent tenses :
Ana’-’ata a-suj, I should follow Ana’-’ata a-tu-suj-a, I should have
him. followed him.
A-isho, to give, to give permission, to allow.
The imperative of the verb a-isho, to give, followed by the indicative
or subjunctive is much used as a substitute for the simple imperative:
I-njo-o e-suj or I-njo-o m-e-tu- Mi-ki-njo a-suj, do not let me
suj-a, let him follow him. follow him.
With some verbs the imperative negative is never used without the
help of a-isho, to give :
Mi-njo ki-ri-kl-no (do not give that it forgets to thee), do not
forget.
A-isho is frequently employed to translate to do something :
Eisho ’1-Maasae, the Masai do as follows.
N-e-isho e-irur-a eng-ae, and she does this whilst the other is
sleeping.
A-lo, to go, and a-lotu, to come.
These verbs followed by the infinitive are much used as a substitute
for the future, which is often wanting :
A-lo a-suj, I go to follow (him)
or I shall follow (him).
Aa-pwei aa-suj nanu, it is gone
to me to be followed or I shall
be followed.
Aa-shomo-ki aa-suj nanu, it
was gone to me to be followed
or I shall have been followed.
A-lotu a-suj-u, I come to follow
(him) hither or I shall follow
(him) hither.
Aa-pwon-u-ni aa-suj -u nanu, it
is come to me to be followed
hither or I shall be followed
hither.
Aa-etuo-ki aa-suj -u nanu, it
was come to me to be followed
hither or I shall have been
followed hither.
Ki-pwo aa-suj, we go to follow
(him) or we shall follow (him).
E-pwei aa-suj iyook, it is gone to
iis to be followed or we shall be
followed.
E-shomo-ki aa-suj iyook, it was
gone to us to be followed or
we shall have been followed.
Ki-pwonu aa-suj -u, we come to
follow (him) hither or we shall
follow (him) hither.
E-pwonu-ni aa-suj-u ’yook, it is
come to us to be followed hither
or we shall be followed hither.
E-etuo-ki aa-suj-u ’yook, it was
come to us to be followed hither
or we shall have been followed
hither.
96
MASAI GRAMMAR
A-idim, to be able, a-idip, to finish, a-iyold-u, to know, and a-ite-u,
to venture.
The infinitive formed like the past tense is invariably used after
these four verbs :
E-idim-u \ < he will be able to follow (him).
E-idip , . he (will) finish following (him).
E-iyo’lo-u j a u SUJ a’ j Jig wiH know how to follow (him).
E-ite-u j [ he (will) venture to follow (him).
A-idip may often be translated by already , and a-dip-ayu by ready.
E-idip-a a-shomo, he has already gone.
E-idip-a a-tua, he is already dead.
K-e-idip-ate 'n-giri ? is the meat ready ]
A-tum, to get, to obtain, to see, to succeed, to meet.
This verb is usually followed by the infinitive formed like the past
tense :
A-tum a-tu-suj-a, I succeed in following him.
A-noto a-tu^suj-a, I succeeded in following him.
If, however, emphasis is laid on any special word, the present tense
may be used instead :
I-tum i-suj, thou gettest him ^/thou followest him.
A-ri-kl-no, to forget, a-ure-yu, to fear, a-any, to refuse, a-dol, to see,
a-la-iki-no, to be unable.
These verbs can be followed by the infinitive formed like the past
tense or by the present indicative :
E-ri-kl-no-yu
E-ure-yu
E-any
E-dol
E-la-ikl-no
\ 1
( he will forget ^
e-suj, |
he will fear i
l
he refuses >
a-tu-Suj-a,
he (will) see
l he is unable J
to follow him.
A-itu, to return hither.
The third person singular of a-itu, to return hither, is employed
in the formation of the past negative tense :
Eitu a-suj, I did not follow him.
A-ton, to sit, stay, live.
The third person singular of the present tense of a-ton, to sit, is used
to express yet and still , and, combined with e-itu, not yet. In derivative
Verbs this form is frequently used as a substitute for the imperfect
and progressive present :
Eton a-suj, I still follow (him).
Eton a-suj-ita, I am still following (him).
Eton a-suj -aa, I am following (him) thither.
Eton eitu a-suj, I have not yet followed (him).
VERBS
97
REDUPLICATION.
Doubling a verb often gives an idea of thoroughness :
^ | to jump.
A-idum,
A-ityam,
A-dung, to cut.
A-irub, to join.
A-ingor-u, to look hither, to
seek.
A-idum-udum, ) , . .
A-ityam-ityam, jump about.
A-dung-udung, to cut up.
A-irub-urub, to join thoroughly.
A-ingor-ingor-u, to seek every¬
where.
In some verbs, however, the meaning is changed when the root is
doubled :
A-ilep, to climb. A-ilep-ilep, to make a noise.
A-lep, to milk. A-lep-elep, to play with a cow’s
udder preparatory to milking.
A-sai, to pray. A-sai-sai, to be on the point of
giving birth.
A few verbs are only used in the reduplicated form :
A-idetidet, to dream. A-ikirikir-a, to tremble.
A-ibelibel, to shake. A-ikitikit, to tickle.
A-isirisir, to dribble.
ADVERBS.
With the exception of interrogatives all adverbs in Masai follow
the verbs they qualify :
I-’ro-ro akiti, speak slowly.
Ki-ton-i peno, we (will) wait
a little.’
Ki-or aitoris, we (shall) divide
it equally.
A- shorn o duo ang, I went a short
while ago to the kraal.
Ado taata, I am going now.
Aa-ta-ar-aki pesho, I have been
beaten for nothing.
Substantives without the article may be used as adverbs, and
verbs with or without the relatives are commonly employed in an
adverbial sense :
Keper, shumata, above.
Abori, below.
Weji, somewhere.
Kwapi, abroad.
LugKunya, before.
Kurum, behind.
Elakwa, / it is far, \
or J or t far.
En-nelakwa, (where it is far,]
Etaana, ✓ it is near, \ near
or j or l or
En-netaana, (where it is near,] soon.
Asioki, asieku, asioyo, aisarisara,
(to do) quickly.
Aitoki, (to do) again.
Adjectives can also be used as adverbs :
Kiti, little. Torono, ill.
Kitok, much. Sidai, supat, well.
HOLLIS H
98
MASAI GRAMMAR
Many English adverbs may be translated by naleng 1, very :
Kwet-a naleng, run fast. I-’nining-o naleng, listen well.
I-ngo naleng, hold tight. Ta-ar-a naleng, strike hard.
Naleng is also employed for the comparison of adverbs :
I-’ro-ro akiti naleng, speak very slowly.
E-itobir-a sidai naleng, he did it most beautifully.
The following is a list of the principal adverbs:
Adverbs of Time .
Taata, to-day or now.
Duo, now, lately, or a short
Peno, engor-peno, soon.
Taisere, to-morrow.
Ngole, yesterday.
Sii, again.
Taata ’nji, instantly.
Oshii, oshi-ake, always.
while ago.
Akenya, adde, presently, after¬
wards.
Opa, formerly.
Opa moite, long since.
Compound words are frequently used as adverbs of time :
Kunna-olongi (these-days), nowadays.
Idya-ae-olong (that-other-day), the day before yesterday, the day
after to-morrow.
Kat'-are (time-two), again.
Kataitin kumok (times-many), often.
'Ng-olongi-pokin (the-days-all), always.
There are no true adverbs of place. Sentences beginning in
English with whither , where, and whence, are expressed by verbal
forms combined with the relative; substantives without the article
take the place of such words as above , abroad , beneath , &c. ; and
here and there are expressed by the demonstratives enne or inne and
ende or idye, or, if joined to the verb to be, by a-tii.
A-iyolo en-n-i-lo,. \ j know where you are going.
A-iyolo e-weji n-i-lo, j J & &
A-lo weji, I am going somewhere.
E-tii atwa (he is there interior), he is inside.
A-ta-dua e-tii enne (I saw him he is there this), I saw him here.
E-ta-do-ikio idye, he fell there.
The principal adverbs of manner are :
Neja, inji, thus. Eitu, not, not yet.
Ake, only. Ee, yes.
Naleng, very, &c. Katukul, katukulye, altogether,
Mme, no. indeed.
1 The Northern Masai often use the full form of this word, which is the
feminine relative of the verb a-leng, to be good, viz. o-leng, na-leng, oo-leng,
naa-lehg.
ADVERBS
99
The principal adverbs of interrogation are :
(K) 1 aji ? 1 , ? Anaa anu ? how long ago ?
K? Ka? or Kaa?/how* (K) aji e-tiu pe ? \
Kodee ? or Koree ? where ? (K) ana i-jo ?’ L why ?
(K) aji ? where ? whence ? (K) ainyo pe ? )
whither ? (K) aja ? how much ? how many ?
(K) anu ? when ?
Adverbs of interrogation are placed at the commencement of the
sentence.
How ?
(K) aji a-iko enna ? how (shall) I do this ?
Kaa, en-doki ai anake en-ino?
K-en-doki ai anake en-ino ?
\ (how, the thing mine or the
t thine 1) is this thing mine
i or thine ?
Row ? is sometimes expressed by affixing a to a verb or other part
of speech, or by the use of the verb a-ba-ya, to arrive thither :
K-a-jo-ki-a ’ndae 1 how (shall) I tell you %
K-e-ba-ya-a te-’ng-adoro ? (it arrives thither how with the
length ?) how long (or tall) is it %
I-ba-ya-a te-’ng-itoo 1 (thou arrivest thither how with the age '?)
how old art thou ?
K-e-ba-ya-a eng-olong 1 (it arrives thither how the \ wjia^. o’clock
sun ?) I is it 1
(K) aji e-tii eng-olong? (where it is there the sun?) J
En-ai enna-toki, en-ino ’njeri-a? this thing is mine, what or
how is thine?
Eng-anyit enye ’njeri-a? (how is his honour?) what honour
is due to him?
Where ?
Kodee ol-tungani ? where (is) the man ?
Kodee ninye ? (where he ?) 1 , . , „
(K) aji e-tii ? 2 (where he is there ?) J w iere 18 6 *
(K) aji i-lo ? where art thou going ?
(K) aji i-ngu-a ? whence comest thou ?
The applied form is used after (k) aji ? followed by a verb :
(K) aji i-lo a-inos-ye en-daa? where art thou going to eat thy food?
(K) aji i-lo a-lilit-are ? where art thou going to walk ?
When?
(K) anu i-lo ? when art thou going ?
How long ago ?
Anaa anu etii? (how long ago he is there?) how long has he
been there?
1 K is frequently prefixed to words as a sign of interrogation.
2 E-tii aji means, he is at home (lit. he is there hut).
HOLLIS j
IOO
MASAI GRAMMAR
Why?
(K) aji e-tiu pe i-ndobir enna ? (how is it like and thou pre-
par est this ?) why dost thou prepare this ?
(K) ana i-jo i-ndobir enna ? (if thou sayest and thou preparest
this ?) why dost thou prepare this ?
(K) ainyo pe 1 2 i-ndobir enna ? (what and thou preparest this ?)
why dost thou prepare this ?
How much ? how many ?
Kaja ? how much ? how many ?
When aja? is treated as an adjective, it follows the substantive
it qualifies. If followed by a verb, it requires a relative with it :
Il-tunganak aja oo-inos en-daa ? how many men will eat food ?
The Masai have a word for to buy (a-inyang-u), but they have no
word for to sell. When asking the price of anything, the Swahili
words pesa and rupia followed by aja? are the terms generally employed
nowadays :
;M-beSai; aja ? how many pice | (does -t ^ ,
Jxupiam J aja ? now many rupees J v '
Other forms, which can be used for both purchasing and selling,
are shown in the following examples:
(K) ainyo i-inos-ye enna-toki ? (what you cause to eat this
thing ?) what will you sell this thing for ? or what will you
pay for this thing ?
(K) ainyo i-mir ? (what you drive it away ?) what will you sell
it for?
(K) ainyo i-nda-kwet-ye enna-toki ? (what do you make to run
to this thing ?) what will you pay for this thing ?
(K) ainyo i-nda-wal-ye enna-toki ? (what you cause to change to
this thing ?) what will you exchange this thing for ?
CONJUNCTIONS.
Conjunctions are often dispensed with by the use of the narrative
or conditional tenses. And, but, or other mere connective is trans¬
lated by the former; if, when, and other conjunctions introducing
a state, by one of the latter.
The principal conjunctions are :
O 3, and, with. Araki, anake, ana, or asho, or.
Ore, now, and. Amu, for.
Pe, and, in order that, so that. Kake, but.
1 Ainyo pe is often abbreviated into o pe.
2 ’Ng-oshola, copper, lead, is sometimes used for ’Rupiani.
3 When followed by a plural substantive o becomes oo ( vide p. 16). Oo is
also frequently used for o when followed by a singular substantive com-
CONJUNCTIONS
IGX
Sii, again, also.
Naa, then.
Onaa or taa, well, and so, ac¬
cordingly, and then, &c.
Eitn, before, ere.
Injere 1, provided that.
Ajo (pi. aajo), that.
Anaa, like.
Omaa-amu, since, because.
Neji, \
Neji-amu, [ because.
Ti-araki (pi. endi-araki), )
PREPOSITIONS.
There appear to he no real prepositions in Masai. Simple pre¬
positions such as at , by , for , from , in, on, out , to, and with, &c., are
expressed by the local case ; and compound prepositions are rendered
by compound phrases. Examples :
Ten eidipayu (when it shall
become finished), after.
Leme or neme (and it is not),
except.
Te-lughunya, ahead.
Te-kurum, behind.
Te-polos, between, through.
Te-idye, beyond.
Ti-dlo, in the direction of, beside.
Ti-aulo, outside (the kraal).
Te-boo, outside (the hut).
Ti-atwa, within or inside.
As with adverbs, substantives without the article may sometimes
be used as prepositions:
E-tii atwa aji, he is in the hut. E-tii alo aji, he is beside the hut.
INTERJECTIONS.
There are a large number of interjections, many of which are very
difficult to express in writing as they are often only half-articulate
sounds.
The most usual interjections are given in the following list :
Singular. Plural.
Masc. Fem. Masc. Fem.
Of address : e-iro na-iro ) ,, . , -
na-ito 2 / na-t0lye'
A man replies oi, woi, oe, or oo ; a woman, au. ( Vide pp. 1 5 and 284.)
Of greeting : sopai takwenya endasopai endakwenya.
The reply is hepa or Igho (vide p. 284).
mencing with a consonant, e. g. menye 00 ngotonye, his father and mother,
for menye o ngotonye, whilst o is generally used for 00 when followed by
a vowel, e. g. il-doinyo o angat, the mountains and plains, for il-doinyo 00
angat. 0 and 00 used in conjunction with the subjunctive are equivalent
to until.
1 Injere becomes injeri when followed by a, e. g. injeri-a ? how ? (vide
p. 99).
2 Old men only may use na-ito.
I 2
102
MASAI GRAMMAR
Of abhorrence, contempt, disgust : pasa ! or ih ! — ugh !
Of astonishment: oi! ho! hee! hae!' yee! or eiji! — oh!
ai ! or angaa ! — what !
adoshi ! or ai ! ai ! eng-ai ! — lo and behold !
Of assent : aiya ! or ewai ! — all right !
Of compliment : pasinai ! — please or thanks.
Of defiance: orid’!
Of grief : oiya-kake ! — woe is me !
yeyo-ai ! — oh my mother !
Of joy : hoi !
Of fear : iyope !
Imperatives are frequently used as interjections :
Ingo ! catch hold !
Tigirayu (pi. endigirata) !
silence !
I’ngurai ! behold !
I’niningo ! listen !
I’ngirio !
I’uanga !
Tapala !
alone !
| make way !
don’t touch !
leave it
Pae! peiye! and such-like sounds are often used to attract attention
and might be translated by I say ! or you there !
Plate IV
Masai warrior, showing pig-tail.
PART II
’N-ATlNIN OO-’L-MAASAE
MASAI STORIES
E-tii
He-is-there
opa
formerly
en-gitojo,
the-hare,
En-atlni e-’n-gitojo oo ’1-tomia.
The-story of-the-hare and the-elephants.
n-e-ton
and-he- lives (or sits)
n-e-tum nabo-olong il-tomia
and-he-gets (or sees) one-day the-elephants
oo-’l-aputak lenye.
of-the-fathers-in-law their.
N-e-jd-ki ol-kitok o-nap-ita
And-he-says-to the-big-one who-carrying-is
to-’reiet,
by-the-river,
oo-pwo
who-go
’ng-aiigite
the-kraals
ol-bene
the-bag
le-’n-aisho :
of- the -honey :
< Papa,
4 Father,
i-nda-lang-a-ki 1
(you) make-cross-me
eng-are, amu
the-water, for
a-ra aismam.
I-am poor/
N-e-jo-ki ol-tome : ‘Wou! ti-jing-a
And-he-him-says-to the-elephant : ‘ Come ! enter (or mount)
eng-oriong ai/
the-back my/
N-e-jing en-gitojo, n-e-pwo.
And-he-it-enters (or mounts) the-hare, and-they-go.
Ore e-lang2, n-e-inos en-gitojo en-aisho
Now they-it-cross, and-he-eats the-hare the-honey
o-’l-tome, kake m-e-iyolo d-tomia aa-jo
of-the-elephant, but not-they-know the-elephants to-say (or that)
e-inos-ita.
he-it-eating-is.
Ore e-inos-ita3, n-e-itong-aki ol-t5me ol-kengei
Now he-it-eating-is, and-it-him-drops-to the-elephant the-juice
le-’n-aisho.
of-the-honey.
1 In the stories the personal pronoun in the second person singular has
been rendered by you, and in the plural by ye.
2 While they are crossing the river.
3 While he is eating it.
104
MASAI STORIES
N-e-jo
And-he-sa
£ Ainy6
‘ What
inna nd-itong-aki ? ’
this which-me-drops-to ? ’
‘ Il-kiyo le-’n-gerai
The-tears of-the-child
ol-tome :
the-elephant :
N-e-jo en-gitojo : ‘ 11-Jnyo ie-'n-gerai aismam.
And-he-says the-hare : ‘ The-tears of-the-child poor.’
Ore pe e-ba-iki ledo-kekun, n-e-jo-ki en-gitojo :
Now when they-reach that-bank, and-he-them-says-to the-hare :
en-gitojo
the-hare
‘ E-njo-o-ki 'soito
* (Ye)-give-me the-stones
N-e-isho-ri1.
And-it-him-given-is.
N-e-pik
And-he-puts-in
le-’n-aisho.
of-the-honey.
Ore p5 e-idip,
Now when he-finishes,
‘ E-nda-do-u-5-ki.’
‘ (Ye)-make-descend-hither-me.,
N-e-ita-do-u-ni,
And-it-him-made-descend-hither-is,
1-a-nang-ye
which-I-throw-at
’motonyi.’
the-birds.’
’soito
the-stones
atwa
into
ol-bene
the-bag
n-e-jo-ki :
and-he-them-says-to :
n-e-jo-ki : * Aiya
and-he-them-says-to : * Well
naa,
then,
e-njom.
(ye)-go.’
N-e-pwo
And-they-go
o-l-aputani
of-the-fat’her-in-law
n-e-lak
and-they-nnfasten
n-e-nyor-iki
and-they-find
N-e-ipiri,
And-they-jump,
oo m-e-ta-ba-iki
until they-may-reach
lo-’ 1-tome kitok, n-e-ton-i,
eng-ang
the-kraal
of-the-elephant
ol-bene le-’n-aisho,
the-bag of-the-honey,
'soito
the-stones
n-e-kwet,
and-they-run,
big, and-they-sit-down,
n-e-ingur-aa,
and-they-it-look-thither j
(or regard), j
oo-tii.
which-are-there.
ake
only
n-e-pwo
and-th'ey-go
a-mgor-u
to-look-hither)
(or search) J
en-gitojo,
the-hare,
Ore
Now when
n-e-dol
and-they-it-see
pe e-dol
e-inos-ita.
it-eating-is.
he-them-si
en-gitojo,
the-hare,
n-e-jing en-gumoto.
and-he -enters th e-hole.
1 In the present tense of the impersonal form or passive voice of a-isho, to
give, r is inserted between the root and the affix.
THE HARE AND THE ELEPHANTS
105
N-e-suj il-loo-’ng-aik \ n-e-pik ol-kitok
And-they-him-follow the-of-the-arms, and-he-puts-in the-big-one
eng-aina enye en-gumoto, n-e-ibung
the-arm his the-hole, and-he-seizes
en-gitojo : ‘ A-jo
N-e-jo-ki
And-he-him-says-to
en-donai/
the-root/
N-e-ingw-eki2,
' And-he-it-leaves,
N-e-jo-ki
And-he-him-says-to
the-hare : ‘ I-say
n-e-ibuiig
and-he-seizes
en-gitojo :
the-hare :
en-geju e-’n-gitojo.
the-leg of-the-hare.
nanu i-mbung-a
I you-seized-have
‘ Ki-ti-gil-a,
* You-me-have-broken,
en-donai.
the-root.
ki-ti-gil-a/
you-me-have-broken/
N-e-yet ol-le-’ng-aina 1 naleng, n-e-yet 00
And-he-it-pulls the-of-the-arm very, and-he-it-pulls until
m-e-ta-naur-a-yu 3.
he-may-tire-himself.
Ore e-yet-ita 4, n-e-ipiri en-gitojo,
Now he-it-pulling-isj and-he-runs-away the-hare,
n-e-ingat-aa 5 ol-tome.
and-he-runs-away-thither the-elephant.
N-e-lo en-gitojo,
And-he-goes the-hare,
n-e-tum
and-he-getsj
(or sees) j
il-otimi,
the-baboons,
n-e-jo
and-he-says
en-gitojo: ‘Le-lewa! en-do-mit-u-o-ki.’
the-hare : ‘ O-the-males ! (ye^prevent-hither-me (or inter cede-for-me).’
N-e-jo-ki ’l-otimi : ‘Ainyo ni-ki-mir-ita ? 1
And-they-him-say-to the-baboons: ‘What which-it-you-chasing-is 1 *
N-e-jo
And-he-says
n-i-dol-idolo
and-ye-him-see
en-gitojo : ‘ Ol-kitok-tnngani sapuk, taata
the-hare : ‘ The-big-man fat, now
aa-suj-u/
he-me-follows-hither/
1 Most animals have two or more names. An elephant is either ol-tome,
ol-le-’ng-aina, or ol-changito sapuk.
2 The dative form of a-ingu-a, to leave thither or to come from, is formed
irregularly.
3 The same affixes are used for the subjunctive of reflexive verbs as for the
future.
4 While he is pulling it.
5 He runs away and leaves the elephant.
MASAI STORIES
io 6
1 Inno iye
‘ Go you
mi-ki-njo-oyo 2
not-we-you-give-thither
N-e-jo ’1-otimi :
And-they-say the-baboons :
m-aa-to-dol-u 1 amu
that-we-him-may-see-hither for
N-e-lo en-gitojo atwa eng-apune,
And-be-goes tbe-hare in the-cave,
’1-otimi aa-any-u ol-tome.
the-baboons to-await tbe-elepbant.
N-e-lo tu ol-tome, n-e-jo :
And-he-comes tbe-elephant, and-be-says :
i-ta-dua en-gitojo na-im-a enne 2
ye-have-seen tbe-bare who-passed here 2
to-ton-a
sit
iye.’
you/
n-e-ton-i
and-they-sit
‘ ’L-oiye,
: The-friends,
N-e-jo
And-tbey-say
tini ki-li-ki
if we-you-tell
N-e-jo
And-be-says
’1-otimi :
tbe-baboons :
’ye?’
you 2 ’
ol-tome :
the elephant :
‘ Ainyo
‘What
‘ A-isbo
‘ I-ye-give
l-njo .
you-us-give
’yook
’ndae
ye
en-doki
tbe-tbing
n-i- yo-u-u.
th at-y e-wi sh- will /
N-e-jo-ki
And-tbey-bim-say-to
’1-otimi :
tbe-baboons :
‘ Mi-ki-’yo-u
‘ Not-we-wisb-sball
ae-toki,
o-sarge
lino
ki-’yo-u,
we-wisb-sball,
other-thing,
tbe-blood
your
ni-ki-ngor
iye
te-’n-giti-gira.’
and-we-you-shoot
(or cup) you
in-tbe-small-gourd.’
N-e-jo
ol-tome :
‘ Kiti
enna-kiti 2
And-be-says
Wotu,
Come-(ye),
tbe-elepbant :
en-da-ngor-o-ki.’
(ye)-shoot-me/
? Small
tbis-little-(thing) ]
N-e-pwo ’1-otimi d-iwo-u, n-e-iwo-u naleng.
And-tbey-it-go tbe-baboons to-catcb, and-tbey-catch very.
N-e-jo ol-tome: * K-eitu ake e-iput3?’
And-he-says tbe-elephant : ‘ 2 did -not only it-fills 2 ’
N-e-jo-ki ’1-otimi ol-tome : c M-i-ata
And-they-say-to the-baboons tbe-elephant : ‘ Not-you-bave
pae sii eng-anyit 4 2 M-i-ndim-aa
and again the-bonour (or courage) 2 Not-you-are-able-tbitber
enna-kiti-gira 5 2 ’
this-little-gourd 2 ’
1 Let us see him when he comes here. 2 A-isho-oyo, to give away.
3 Is it not yet full ? 4 Have you no more courage ?
5 Cannot you spare enough to fill this little gourd ?
THE HARE AND THE ELEPHANTS
107
N-e-ingur-aa ol-tome, n-e-nyor-iki
And-he-it-looks-thither (or regards) the-elephant, and-ke-it-finds
eitu e-iput, amu e-ud-o ol-kurum le-’n-gira,
did-not it-fills, for it-pierced-becomes tbe-bottom of-the-gourd,
kake m-e-iyolo, 11-e-jo ; ‘ Ermbut-a.’
but not-he-it-knows, and-he-says : * (Ye)-fill-(it).’
N-e-iwo-u-ni
And-it-caugbt-is
00
until
to-’sesen,
in-the-body,
a-lilit-a
n-e-a
and-he-dies
m-e-ish-u-nye
may-it-finisbed-become
te~inne,
at-here,
mekure
n-e-lo
and-he-goes
e-ure-sho.
to-walk-(himself) for no-longer be-fears.
o-sarge
tbe-blood
en-gitojo,
th e-hare,
THE STORY OF THE
HARE AND THE ELEPHANTS.
A hare that lived near a river one day saw some elephants going to
the kraals of their fathers-in-law. He said to the biggest one, who
was carrying a bag of honey : ‘ Father, ferry me across, for I am a
poor person.’
The elephant told him to get on his back, and when he had climbed
up, they started.
While they were crossing the river, the hare ate the honey, and as
he was eating it, he let some of the juice fall on to the elephant’s back.
On being asked what he was dropping, he replied that he was weep¬
ing, and that it was the tears of a poor child that were falling.
When they reached the opposite bank, the hare asked the elephants to
give him some stones to throw at the birds.
He was given some stones, and he put them into the honey bag.
He then asked to be set down, and as soon as he was on the ground
again he told the elephants to be off.
They continued their journey until they reached the kraal
of the big one’s father-in-law, where they opened the honey bag.
When they found that the stones had been substituted for the honey,
they jumped up and returned to search for the hare, whom they found
feeding. As they approached, however, the hare saw them, and
entered a hole. The elephants followed him, and the biggest one
thrust his trunk into the hole, and seized him by the leg, whereupon
the hare said : ‘ I think you have caught hold of a root.’ On hearing
this the elephant let go his leg and seized a root. The hare then
cried out : ‘You have broken me, you have broken me,’ which made
the elephant pull all the harder until at length he became tired.
io8
MASAI STORIES
While the elephant was pulling at the root, the hare slipped out of
the hole and ran away. As he ran, he met some baboons, and called
out to them to help him. They inquired why he was running so fast,
and he replied that he was being chased by a great big person. The
baboons told him to go and sit down, and promised not to give him
up. The hare entered the baboons’ lair whilst they sat down outside
and waited. Presently the elephant arrived, and asked if the hare
had passed that way. The baboons inquired whether he would give
them anything if they pointed out the hare’s hiding-place. The
elephant said he would give them whatever they asked for, and when
they said they wanted a cup full of his blood, he consented to give it
them, after satisfying himself that the cup was small. The baboons
then shot an arrow into his neck, and the blood gushed forth.
After the elephant had lost a considerable quantity of blood, he
inquired if the cup was not full. But the baboons had made a hole
in the bottom, and when the elephant looked at it, he saw that it was
still half empty. The baboons jeered at him, and said he had no
courage, so he told them to fill the cup.
They continued to bleed him, but still the cup would not fill, and
at length he sank exhausted to the ground and died.
The hare having nothing more to fear was then able to leave his
hiding-place.
’L-omon1 loo-’l-muran o en-gukuu.
The-news of- the- warriors and the-devil.
E-tii opa T-alashera aare
They-are-there formerly the-brothers two
n-e-ton-i te-’ng-ang e-menye.
and-they-stay in-the-kraal of-their-father.
N-e-bul-u, n-e-murat-i,
And-they-grow, and-it-them-circumcised-is,
’l-muran.
the-warriors.
oo-ngar kina 2,
who-eat breast,
n-e-aku
and-they- become
N-e-isho nabo-olong menye ol-kiteng,
And-he-them-gives one-day their-father the-bullock,
n-e-jo-ki : ‘ E-njom, en-de-yeng.’
and-he-them-says-to : ‘ (Ye)-go, (ye)-slaughter-(it).’
1 ’L-omon, the news, is only used in the plural. Ol-omoni means the
stranger.
2 Ol-alashe, the brother, can also be used for relation. Ol-alashe ongar (or
ongarie) kina means brother with the same mother, and is the nearest equi¬
valent to full brother that exists.
THE WARRIORS AND THE DEVIL
109
N-e-igwen-a, n-e-jo-kl-no :
And-they-consider-with-one-another, and-they-say-to-one-another :
‘Mi-ki-ndim aa-te-yeng ol-kiteng o-isho-o
‘ Not-we-are-able to-slanghter the-bullock which -us-given-has
’yook papa te-’weji n-e-tii ol-tungani, ana
ns father in-the-place where-it-is-there the-man, or
e-ngwesi, ana e-motonyi, ana ol-ojongani. Maa-pe
the-animal, or the-bird, or the-fly. Let-us-go
d-ingor-u e-weji ne-m-e-tii
to-look-hither (or search) the-place where-not-it-is-there
en-doki na-ish-u.’
the-thing which-lives.’
N-e-’ya ’remeta, 00 ’l-kuman, 00 ’l-alema,
And-they-take the-spears, and the-clubs, and the-swords,
00 ’1-lohgoi, n-e-pwo.
and the-shields, and-th’ey-go.
N-e-ingor-u e-weji
And-they-look -hither (or search) the-place
en-doki na-ish-u, ne-m-e-tum.
the-thing which-lives, and-not-they-it-get,
ne-m-e-tii
where-not-it-is-there
Ore
Now
P
when
n-e-ba-iki
and-they-reach
n-e-dol
and-they-see
ana
e-idip-a-yu 1
they-finished:become-will
o-sero kitok naleng,
the-forest big very,
m-e-tii ol-tungani,
not-it-is-there the-man,
'1-apaitin imyet,
the-inonths five,
n-e-jing,
and-they-it-enter,
ana e-ngwesi,
or the-animal,
e-motonyi,
or the-bird,
N-e-ton-i
And-they-stay
botor ol-alashe :
big the-brother :
lang.’
our/
N-e-shet
And-they-build
ol-kiteng lenye.
the-bullock their.
ana ol-ojongani.
or the-fly.
’n-guti-olongi, n-e-jo-ki
the-few-days, and-he-says-to
4 Ki-yeng te-nne-weji
4 We-slaughter in-this-place
ol-murani
the-warrior
ol-kiteng
the-bullock
ol-pul,
the-slaughter-house,
n-e-yeng
and-they-slaughter
1 Reflexive and neuter or quasi-passive verbs form the contingent tenses
from the future.
IIO
MASAI STORIES
Ore p’ e-idip aa-te-yeng, n-e-isho
Now when they-it-fihish to-slaughter, and-he-gives
ol-botor ol-oti en-giludye o-’l-kiteng,
the-big-one the-small-one the-stomacb of-the-bullock,
n-e-jo-ki : 4 Inno, to-ok-u 1 eng-are/
and-be-bim-says-to : 4 Go, draw the-water.’
N-e-lo
And-he-goes
n-e-mng
and-be-bears
o-reiet,
the-river,
eng-are
tbe-water
n-e-jo
and-he-says
_ e-j° :
it-says :
eng-are ",
the-water,
4 Oi !
4 Oh!
to-ok-u
draw
aa-to-ok-u-o,
he-me-has-drawn.
Oi!
Ob!
aa-to-ok-u-o.’
he-me-has-drawn.’
N-e-ure-yu 3 4 5
And-he-fear-will
e-ok-u 4,
he-it-draws,
n-e-ipiri.
and-be-runs-away.
Ore e-kwet, n-e-ning o-sero e-kweni.
Now he-runs, and-he-hears tbe-f orest it-laughs.
N-e-riny-u-nye ol-pul, n-e-jo-ki
And-be-returns-bither-bimself tbe-slaughter-house, and-be-says-to
ol-alasbe: 4A-te-jo to-ok-u eng-are5, n-aa-bua-ki
the-brother : 4 1-said draw tbe-water, and-it-me-rebuked )
(or cried-to) J
4 Oi ! aa-to-ok-u-o, Oi ! aa-to-ok-u-o.”
4 Ob ! he-me-has-drawn, Oh ! he-me-has-drawn.J,
eng-are :
the-water :
N-a-jo kweta6,
And-I-say run,
N-e-jo-ki
And-be-bim-says-to
n-e-kweni
and-it-laugbs
ol-alashe :
the-brother
o^sero.
tbe-forest/
4 To-not-ai
4 Spit-tbitber
nenna-amulak,
tbese-spittals,
amu l-ra lye
for you-are you
n-e-rlo o-reiet.
and-he-goes the-river.
kuret,’
coward,’
nr-e-’ya en-giludye,
and-he-takes the-stomacb,
N-e-iro
And-it-says
aa-to-ok-u-o.’
be-me-bas-drawn.’
eng-are :
tbe-water :
4 Oi !
4 Ob!
aa-to-ok-u-o,
be-me-bas-drawn,
Oi!
Ob!
1 Lit. drink hither. 2 And when he draws the water.
3 Verbs which have a special form for the future make the narrative tense
by prefixing n, &c., to the future instead of to the present.
4 A-ure-yu can be followed by the present or by the infinitive formed like
the past tense.
5 When I drew the water. 6 And when I run.
THE WARRIORS AND THE DEVIL
hi
N-e-jo-ki :
And-he-it-says-to :
N-e-ok-u
And-he-draws
4Ee,
4 Yes,
eng-are,
the-water,
aa-ot-iki
I-you-do-on-purpose
a-ok-u.’
to-draw.’
n-e-nny-u-nye
and-he-returns-hither-himself
ol-pul,
the-slaughter-house,
ti-gil-u1
break-hither
n-e-jo-ki
and-he-says-to
’l-kak.’
the-firewood.’
N-e-lo
And-he-goes
ol-chata a-gil, n-e-jo
the-tree to-break, and-they-say
ol-alashe :
the-brother :
4 Inno,
4 Go,
a-gil-u
to-break-hither
e-ti-gil-a ’yook,
he-us-has-broken us,
N-e-ure-yu,
And-he-fear-will,
ol-pul.
the-slaughter-house.
N-e-jo-ki
And-he-says-to
T-kak.»
the-firewood.’
N-e-jo-ki
And-he-him-says-to
Oi!
Oh!
5l-kak,
the-firewood,
’l-kak :
the-firewood :
e-ti-gil-a
he-us-has-broken
n-e-ibung
and-he-seizes
4 Oi !
4 Oh!
’yook.’
n-e-ipm,
and-he-ru’ns-away,
ol-alashe :
the-brother :
n-e-lotu
and-he-comes
4 Aa-ta-bua-kitya
4 They-me-rebuked
amu
for
a-gil-u
to-break-hither
l-ra lye
you-are you
n-e-lo
and-he-goes
N-e-jo ’l-kak i
And-they-say the-firewood :
Oi!
Oh!
N-e-jo-ki : 4 Ee,
And-he-them-says-to : 4 Yes,
indae.
ye.
N-e-nap,
And-he-them:carries,
ol-botor : 4 To-not-ai nenna-amulak,
the-big-one : 4 Spit-thither these-spittals,
n-e-’ya ol-alem,
and-he-takes the sword,
l-kak.
the-firewood.
kuret,’
coward,’
4 Oi !
4 Oh!
e-ti-gil-a
he-us-has-broken
’yook,
e-ti-gil-a
he-us-has-broken
’yook.’
us.’
a-5t-iki
I-ye-do-on-purpose
a-gil
to-break
n-e-nny-u-nye
and-he-returns-hither-himself
1 Break and bring hitber.
1 12
MASAI STORIES
ol-pul,
the-slaughter-house,
n-e-jo-ki
and-he-says-to
ol-alashe :
the-brother :
‘ Inno
‘Go
tu-dung-u 1 ’1-jipeta.’
cut-hither the-stakes (or skewers).’
N-e-lo, n-e-jo tu-dung-u
And-he-goes, and-he-says cut-hither
’1-jipeta 2,
the-stakes,
’1-jipeta : ‘ Oi ! e-tu-dung-o ’yook,
the-stakes : ‘ Oh ! he-us-has-cut us,
’yook.’
us.’
N-e-ipiri,
And-he-riins-away,
ol-pul a-li-ki ol-alashe.
the-slaughter-house to-tell the-brother.
N-e-jo-ki
And-he-him-says-to
Oi!
Oh!
n-e-jo
and-they-say
e-tu-dung-o
he-us-has-cut
n-e-nny-u-nye
and-he-returns-hither-himself
amu
for
l-ra
you-are
lye
you
ol-botor :
the-big-one :
kuret,’
coward,’
’1-jipeta.
the-stakes.
N-e-jo
And-they-say
e-tu-dung-o
he-us-has-cut
’1-jipeta :
the-stakes :
‘Oi!
‘Oh!
‘ To-not-ai
‘ Spit-thither
n-e-lo
and-he-goes
e-tu-dung-o
he-us-has-cut
nenna-amulak,
these-spittals,
a-dung-u
to-cut-hither
’yook,
us,
Oi!
Oh!
’yook.’
us.’
N-e-jo-ki :
And-he-them-says-to :
N-e-dung-u3
‘ Ee, a-to-ot-ikyo.’
‘ Yes, I-it-have-done-on-purpose.’
n-e-nap ol-pul.
And-he-them-cuts-hither, and-he-them:carries the-slaughter-house.
N-e-ton-i
And-they-sit
’1-muran,
the-warriors,
n-e-pej
and-they-roast
m-giri,
the-meats,
n-e-mos, n-e-irag.
and-they-them-eat, and-they-sleep.
N-e-lotu en-gukuu kewdrie, n-e-ar
And-he-comes the-devil night, and-he-strikes (or puts-out)
1 Cut and bring hither.
2 And when he cuts the stakes to take them away with him.
3 And he cuts them to take them away with him.
THE WARRIORS AND THE DEVIL
JI3
en-gima,
the-fire,
eng-ongu,
the-eye,
n-e-irag
and-he-i "
n-e-aku
and-it-becomes
openy
himself
anaa
like
te-inne,
at-here,
en-gima.
the-fire.
n-e-inok
and-he-lights
N-e-iny-ototo
And -he-a wakes
ol-oti,
the-small-one,
N-e-ibung
And-he-seizes
ol-botor,
the-big-one,
n-e-jo-ki :
and-he-him-says-to :
n-e-my-eye
and-he-awake-causes-to
‘ I-’nu-a 1
‘ Make-up
en-gima.
the-fire.’
en-gukuu eng-ongu 2.
the-devil the-eye.
N-e-ij-oo en-gukuu, n-e-lo 3.
And-he-him-swallows-away the-devil, and-he-goes.
N-e-jo-ki ol-murani botor : ‘ Inno,
And-he-him-says-to the-warrior big : ‘ Go,
aa-lotu
I-you-come
Ore
Now
a-mgor-u
to-look-hither ( or search)
taisere/
to-morrow/
pe
when
n-e-dol
and-he-him-sees
e-keny-u,
it-dawns,
e-ata
he-has
n-e-lo
and-he-him-goes
’l-lughuny
the-heads
a-mgor-u,
to-look-hither |
(or search), j
naudo o
nine and
ol-kimojlno-le-’n-geju
the-finger-of-the-foot (or toe)
N-e-jo-ki
And-he-him-says-to
n-aa-ar
and-I-you-strike
N-e-any
And-he-refuses
lye,
you,
en-gukuu :
the-devil :
amu
for
m-a-iyeu
not-I-wish
sapuk naleng.
’fat very.
Shomo,
c Go,
i-gol.’
you-are-strong (or brave)/
ol-murani, n-e-jo-ki :
the-warrior, and-he-him-says-to :
4 M-aa-ta-ar-ata.’
c Let-us-strike-one-another (or fight)/
N-e-ar-a, n-e-ityam-u
And-they-strike-one-another ) and-he-jumps-hither
(or fight), j
to-’l-kimojlno, kake
with-the-finger (or toe), but
n-e-rua
and-he-him-kicks
en-gukuu,
the-devil,
el-longo
the-shield
ake
only
e-ta-rua.
he-kicked.
1 From a-inok, to light. 2 And he seizes the devil’s eye.
3 And the devil swallows him, and departs.
MASAI STORIES
114
N-e-dung
And-he-cuts
n-e-ipiri
and-ke-ruhs-away
ol-murani
the-warrior
en-gukuu.
the-devil.
el-lughunya
the-head
nabo
one
e-’n-gukuu,
of-the-devil,
N-e-jo-ki
And-he-him-says-to
ol-murani :
tbe-warrior :
n-e-rmy-u-nye
and-he-return s-hitber-himself
‘ A-yook-u/
‘ I-come-in- tbe-morning-bither /
ol-pul,
the-slaughter-house,
n-e-irur-a.
and-he-sleeps-(bimself).
Ore
Now
pe
when
n-e-lo
and-he-him-goes
N-e-ar-a,
And-they-fight,
e-keny-u,
it-dawns,
a-inep-u.
to-meet.
n-e-dung
and-he-him-cuts
n-e-suj
and-he-follows
en-gukuu,
the-devil,
en-gukuu.
tbe devil.
ol-murani eng-ae-lughunya.
the-warrior the-other-head. )
(1 or another) j
N-e-ipiri
And-he-runs-away
N-e-jo-ki ol-murani: ‘ Aa-yook-u
And-he-him-says-to the-warrior : ‘I-you-come-in-the-morning-hither
a-ar iye katukulye/
to-strike (or kill) you altogether/
N-e-yook,
Aud-he-goes-in-the-morning,
n-e-dol
and-he-bim-sees
n-e-suj
and-he-follows
en-gukuu,
the-devil,
n-e-mep-u,
and-he-him'-meets,
e-mwei
he-is-ill
amu
for
e-tu-dung-oki
it-him-bas-cut-been
Ore
Now
P
when
1-lughuny
the-head s
e-idip
he-bim-finishes
pokirare,
both,
a-ta-ar-a,
to-kill,
n-e-ar.
and-be-bim-kills.
n-e-dung
and-be-cuts
ngwesm
the-animals
ol-kimojTno-le-’n-geju, n-e-puk-u
tbe-finger-of-tbe-foot (or toe), and-tbey-come-out
oo-’mwain pokin, n-e-puk-u te-kurum
of-tbe-kinds * all, and-he-comes-out from-bebind (or last)
ol-murani oti.
the-warrior small.
N-e-riny-u-nye pokiraare ol-pul.
And-they-return-bither-themselves ' both tbe-slaugbter-house.
Ore pe e-ton-i ’ng-olongi uni, n-e-jo-ki
Now whenr~ they-stay the-days three, and-he-says-to
THE WARRIORS AND THE DEVIL n 5
ol-oti ol-botor : 1 To-rik-o-ki
the -small-one the-big-one : ‘ Take-me
amu a-ure-sho/
for I-am-afraid/
N-e-pwo.
And-they-go.
THE STORY OF THE WARRIORS AND THE DEVIL.
Two young brothers once lived together with their parents. In
course of time they grew up, were circumcised, and became
warriors.
One day their father gave them a bullock, and told them to go
and slaughter it ; but they decided that they could only slaughter it
in a place where there was no man, or animal, or bird, or insect, or
anything living. They therefore took their spears, shields, swords,
and clubs, and went to look for such a place.
After searching unsuccessfully for five months they entered a big
forest where there was no living creature. They waited for a few
days, and then, as they could not find anything that had life, they
built a slaughter-house, and slaughtered their bullock.
After they had killed the animal, the elder one gave his brother
the stomach, and told him to go and draw some water. The younger
one went to the river, but when he drew the water, it cried out : ‘ He
has drawn me, he has drawn me/ He was much frightened and ran
away, and as he ran, the forest laughed. He related what had
occurred to his brother, who told him to spit as he was a coward.
The elder one took the stomach of the ox himself, and went to the
river, when the water called out as before : ‘ He has drawn me, he has
drawn me/ He replied : { Yes, I have drawn you on purpose/ and
took the water back with him.
The younger brother was then sent to cut wood, but when he took
hold of the tree, the firewood cried out : ‘ He has broken me, he has
broken me/ Again much alarmed he returned to the slaughter¬
house, and told his brother that the firewood had rebuked him. His
brother did the same as on the other occasion : he called the younger
warrior a coward, and told him to spit ; he then took his sword, and
went to cut the firewood. The firewood cried out when he cut it,
but the warrior replied that he was cutting it on purpose, and took it
back with him.
HOLLIS K
eng-ang ahg
the-kraal our
MASAI STORIES
t 1 6
On his arrival he told his brother to go and cut some skewers.
When he cut them, however, the skewers cried out : ‘ He has cut us,
he has cut us/ He left them and ran hack to the kraal to tell his
brother, who again called him a coward, and told him to spit, whilst
he went himself to cut the skewers. The same thing happened as
before. The skewers cried out on being cut, but the warrior told
them he had done it on purpose, and returned with them to the
slaughter-house.
The warriors then roasted some meat and had a meal, after which
they went to sleep.
During the night a devil came and put out their fire. He then
lit his eye, which resembled a fire, and lay down. Later on the elder
warrior woke up his brother, and told him to make up the fire. The
younger one got up and seized the devils eye, thinking it was a
brand. The devil thereupon swallowed him, and went away, while
the elder warrior cried after him : ■ Go now, but to-morrow I will look
for you/
At dawn he started off in pursuit, and when be found the devil, he
noticed that he had nine heads and a very big toe.
The devil told the warrior to go away, and said he did not wish to
hurt him as he was brave. The warrior refused, however, and told
the devil he wanted to fight. The devil rushed at him, and tried
to kick him, but the warrior caught the kick on his shield, and cut off
one of his adversary’s heads. The devil then fled, and the warrior
called out to him that he would return on the morrow, after which he
went back to the slaughter-house, and rested.
The next day he followed up the devil, and in the fight which
ensued cut off another head. The devil ran away again, and the
warrior told him that he would return the following morning to
kill him.
When he came to the spot the next day, he found the devil very
weak from losing two of his heads, and he easily dispatched him, after
which he cut off the big toe. Every kind of animal came out from
the toe, and last of all came the warrior’s brother.
The two returned to their slaughter-house and rested for three
days, at the end of which the younger warrior asked his brother
to take him home, as he was afraid to remain there any longer.
THE WARRIOR AND HIS SISTERS
ii 7
’L-omon lo-l-murani oo
The-news of-the-warrior and
’ng-anasbera enyena.
the-sisters his.
E-tii
He-is-tbere
’n-gera
the-children
N-e-bul-u
And-they-grow
n-e-murat-i
and-it-him-circumcised-is
Ore p’
Now when
ol-paiyan oo
the-old-man and
’1-kulikae-mangati,
the-other-enemies,
enye em-bolioi.
their the-salt-lick.
N -e-mwei-yu 1
And-they-sicken-will
Ore pe e-dol
Now when he-sees
ol-paiyan,
the-old-man,
’n-doiye are,
the-girls two,
’n-gera,
the-children,
ol-ayoni,
the-boy,
e-aku
he-becomes
’1-tunganak
the-people
n-e-nre-yu
and-they-fear-will
’n-glshu.
the-cattle.
ol-murani
the-warrior
n-e-i-u
and-he-bears (or begets)
ol-ayoni obo.
the-boy one.
botoro,
big,
ol-murani.
the-warrior.
n-e-ata
and-they-have
ol-arabal oo
the-quarrel with
e-reo ’n-glshu
they-drive the-cattle
e-mwei
tbey-are-sick
opa
formerly
uni,
three,
o
and
n-e-aku
and-they-become
n-e-aku
and-he-becomes
ol-murani,
the-warrior,
lenyena
his
a-jo
to-say (or that)
’n-gishu, n-e-jo : ‘ A-reo
the-cattle, and-he-says : 1 1 drive
’n-glshu ainei em-bolioi.
the cattle my the-saltdick.
Ten e-a
If they-die
N-e-lo
And-he-goes
’n-glshu ainei, n-a-a
the-cattle my, and-I-die
em-bolioi, n-e-reo
the-salt-lick, and-he-drives
si 2 nanu openy.’
also I myself.’
’n-glshu enyena ;
the-cattle his ;
e-boit-are
he-is-together-with
eng-anashe
the-sister
botor.
big.
Ore e-puk-u
Now he-comes-out
te-’ng-ang 3 e-menye,
from-the-kraal of-his-father,
eng-anashe kiti :
the-sister small :
to-’l-are,
from-the -water-plac e,
‘ Tin i-dol em-buruo
* If you-see the-smoke
ta-iyol-o a-jo
know to-say (or that)
n-e-jo-ki
and-he-says-to
e-puk-u
it-co’mes-out
a-serian.’
I-am-safe.’
1 A-mwei-yu, to sicken, has a special form for the future.
2 The last vowel of sii, also, is often dropped, especially before words
commencing with n . 3 When he was leaving the kraal.
1 1 8
MASAI STORIES
N-e-ba-ya em-b5lioi, n-e-shet-u
And-he-arrives-thither the-salt-lick, and-he-build-will
ol-ale, n-e-ita-ki eng-ang, n-e-irnr-a.
the-thorn-hedge, and-he-puts~out j the-kraal, and-he-sleeps-(himself).
(or builds) j
Ore tadekenya n-e-irita ’n-glshu, n-e-ton
Now morning and-he-herds the-cattle, and-she-stays
eng-anashe ti-ang.
the-sister in-kraal.
N-e-aku
And-it-becomes
neja
thus
a-irita
to-herd
Ore
Now
en-dito
the-girl
Ore
Now
’n-glshu,
the-cattle,
nabo-olong
one-day
openy,
alone,
’ng-olongi
the-days
n-e-ton
and-she-stays
pokin,
'all,
n-e-lo ninye
and-be-goes he
eng-anashe
the-sister
ti-ang.
in-kraal.
pe
when
n-e-pwonu
and-th'ey-come
n-e-sir
and-they-woo
e-riny-u-nye
he-returns-hither-himself
’1-mangati, n-e-dol
the-enemies, and-they-see
en-dito, n-e-pwo.
the-girl, and-tliey-go.
ol-murani teipa,
n-e-dol
and-he-sees
i-roruat
the-foot-marks
oo-’l-mangati,
of-the-enemies.
the-warrior evening,
n-eitu
and-did-not
e-jo-ki toki
he-says-to thing
N-e-reo
And-he-drives
n-e-ito-ki
and-he-does-again
to-’l-ale.
by-the-thorn-hedge.
eng-anashe.
the-sister.
tadekenya
morning
the-cattle
n-e-nny-u-nye
and-he-returns-hither-himself
N-e-pwonu
And-they-come
en-dito.
the-girl.
Ore
e-pwo 1,
Now
they-go,
e-jo:
‘ Wotu
she-says :
c Come-(y<
kat’-are
time -two
(or a-second-time'
»)
’1-mangati,
the-enemies,
shoo,
grazing-ground,
a-isud-ori
to-hide-himself
n-e-sir
and-they-woo
n-e-nmg
and-he-hears
ol-murani
the-warrior
teipa.
evening.
Ten
When
e-lep
he-milks
eng-anashe
the-sister
ol-alashe
the-brother
1 When the enemies are going.
THE WARRIOR. AND HIS SISTERS
119
botor, n-a-rany.
big, and-I-sing.
’n-glshu.’
the-cattle/
lai en-giteng
my the-cow
nanu 00
me and
N-e-pwo,
And-tKey-go,
en-n-e-tii
the -which (or where)-they-are-there
Ore pe
Now when
te-’n-deipa,
in-the-evening,
te-’n-n-e-taana,
at-the-which-it-is-near, \
(or where) )
en-giteng botor,
the-cow big,
n-e-pal
and-he-leaVes-alone
N-e-ityam-aki
And-he-jnmps-at
Wotu,
Come-(ye),
n-e-nny-o
and-he-returns-himself
en-do-rik-o-ki
(ye)-take-me
ol-murani
the-warrior
'n-glshu.
the-cattle.
e-rmy-u-nye
he-returns-hither-himself
n-e-shum
and-he
n-e-ngas
and-he-begins
ol-mnrani
the-warrior
in-areta
the- weapons
a-lepelep
to-play-with-the-udder
n-e-nmg
and-he-hears
eng-anashe
the-sister
e-rany,
she-sings,
n-e-ar
and-he-him-kills
N-e-ityam-aki
And-they-him-jump-at
pokin, n-e-ipiri
all, and-they-flee
Ore p’
Now
ol-murani
the warrior
en-gima kitok,
the-fire big,
el-lepore,
the-milking,
ol-mangatinda
the- enemy
ol-murani.
the-warrior.
n-e-ibung
and-he-seizes
obo
one
in-areta.
the-weapons.
ol-ale,
the-thorn-hedge,
’l-mangati
the-enemies
’myet,
five,
n-e-a
and-they-die
’l-kulikae.
the-others.
e-idip a-ta-ar-a, n-e-lo
when he-them-fmishes to-kill, and-he-goes
’l-kak, n-e-inok
the-firewood, and-he-lights
n-e-ik-ye '1-menenga oo-ta-ar-a.
and-he-burn -makes the-corpses which-he-killed.
a-gil-u
to-cut-hither
N-e-mur-ita
And-they-plastering-are
amu e-sha eng-ai,
for it-rains the-rain,
kiti em-buruo 1 e-puk-u
small the-smoke it-comes-out
n-e-jo : 4 E-serian ol-alashe
and-she-says : 4 He-is-safe the-brother
’siangikin e-’ng-ang ing-ajijik,
the-young-women of-the-kraal the-huts,
n-e-dol eng-anashe o-l-murani
and-she-sees the-sister of-the-warrior
to-’l-are,
from-the- water-place,
lai/
my/
And the warrior’s small sister sees the smoke.
120
MASAI STORIES
in-gulye
the-otkers
N-e-ikilikwan
And-they-her-ask
pe i-ta-iyolo 1 a-jo
tkat you-knew to-say (or tkat)
N-e-jo-ki : ‘Aa-ti-aka
And-she-them-says-to : ‘ He-me-said-to
e-jo :
tkey-say :
e-serian
ke-is-safe
Tin
‘If
lai :
my:
ta-iyol-o
know
Ore
Now
em-bolioi
tke-salt-lick
i-dol
yon-see
em-buruo
tke-smoke
‘ Kaji i-ngu-na
* How you-did
ol-alaske lino ? ’
tke- brother your 1 ’
opa ol-alaske
formerly the-brother
e-puk-u to-T-are,
it-coines-out from-the-water-place.
a-jo
to-say (or tkat)
p’ e-aku
wken it-becomes
a-serian.
I-am-safe.’
tadekenya,
morning,
’1-tunganak
tke-people
pokin,
• all,
n-e-reo
and-they-drive
n-e-idur-aki
and-they-move-to
’n-glshu.
tke-cattle.
N-e-ishi-u
And-they-recover
N-e-lim-u
And-ke-relates
n-e-ingur-aki
and-ke-ker-looks-for
’n-glshu.
tke-cattle.
ol-murani
tke-warrior
menye
her-father
I-ta-dua,
You-saw,
e-pwo
tkey-go
too-’ng-ajijik
in-tke-kuts
eitu
did-not
’many at
tke-kraals
e-isko-ri
it-tkem-given-is 1
(or allowed) j
oo-’l-muran ;
of-tke-warriors ;
en-n-e-iku-na eng-anaske,
tke-tkat-ske-did ) tke-sister,
(or wkat) J
ol-tungani o-iyam.
tke-man who-her-marries.
’n-doiye
tke-girls
opa
formerly
e-ton-i
tliey-sit
oo-noongotonye 2
of-their-mothers
n-e-iyam-i, kake
and-it-tkem-married-is, but
ti-araki n-aa
because and-they-are
aa-rany, d-irag,
to-sing (or dance), to-sleep,
until
e-isko^ri
ake
only
m-e-ta-ba-na
it-may-arriye
taata
it-them-given-is (or allowed) now
lello-omon e-pwo d-iguran,
tkese-news tkey-go to-play,
aadboit-are ’1-muran.
to-be-togetker-witk the-warriors.
THE STORY OF THE WARRIOR AND HIS SISTERS, OR
WHY FREE LOVE IS PERMITTED AMONG THE MASAI.
There once lived an old man who had two daughters and a son.
In course of time the children grew up, and the boy became a warrior.
War then broke out between the old man’s people and a neighbouring
1 How did you know. 2 The plural of ngoto, the mother, is noongoto.
Plate ^
THE WARRIOR AND HIS SISTERS
121
tribe, with the result that the former feared to take their cattle to the
salt-lick, as they were accustomed to do once or twice a month. The
cattle suffered in consequence, and gave no milk.
When the old man’s son saw that his cattle were falling ill, he
made up his mind to take them to the salt-lick, and to die with them
if necessary. His elder sister accompanied him, and as he was leaving
the paternal roof, he told his younger sister that if she saw smoke
issuing from the watering-place, she might know that he was safe.
On his arrival at the salt-lick he erected his kraal, and encircled
it with a hedge of thorns. The next morning he took his cattle out
to graze, leaving his sister to look after the kraal. For some days
the enemy did not come near them, but one morning they suddenly
appeared. The girl was alone at the time, and they made love to
her, after which they departed.
On the warrior’s return in the evening he noticed the footmarks,
but said nothing to his sister. The next morning he drove his cattle
out to graze as usual, and when he had taken them to a safe distance,
he returned and hid himself near the kraal. The enemy came again
and made love to the girl. When they were about to leave, the
warrior heard his sister say to them : ‘ If you come this evening, I will
sing when my brother milks the big cow. You can then take me
away and the cattle too.’
The warrior went back to his cattle, and in the evening, when he
had returned to the kraal, he placed his weapons in readiness, and
pretended to milk the big cow. His sister at once commenced to
sing, so he left the cow, and seized his weapons. Almost at the same
time one of the enemy jumped over the thorn hedge only to be killed
by the warrior. Five others met with the same fate, and the remainder
fled. The warrior then sallied forth, and collected a lot of firewood
with which he lit a fire and burnt the bodies.
It had been raining, and the women of the old man’s kraal were
repairing the damage done to their huts by plastering them with
a mixture of cow-dung and clay. The warrior’s younger sister was
on the roof of the hut, and when she saw the smoke issuing from the
salt-lick, she cried out : ‘ My brother is safe.’ She was asked how
she knew, and she told everybody what her brother had said to her
when he left them.
The next morning all the people of the old man’s kraal moved to
the salt-lick, and their cattle speedily recovered. The warrior related
what his sister had done, and her father sought out a man to marry her.
122
MASAI STORIES
Before this event it was not customary for the young girls to go to
the warriors’ kraals, and they remained at home till they were
married ; but when the story of the girl’s treachery was known, it
was considered safer to let them go, and sing, and dance, and live
with the warriors. And this custom has been observed ever since.
En-atmi e-Sae-Kidongoi oo
The-story of-Sae-Kidongoi and
n-gera.
the-children.
E-tii
He-is-there
opa
formerly
ol-moruo
the-old-man
eng-ae-ngoroyom
the-one (or other)-woman
ol-ayoni,
the-boy,
menye
their-father
are, n-e-i-u
two, and-she-bears
en-dito o
the-girl and
n-e-iba-yu
and-they-them-hate^will
n-e-ton-i ake.
and-they-exist (or sit) only.
N-e-idur ol-orere
And-they-move the-people
n-e-ton-i ’n-gera,
and-they^remain (or sit) the-children,
eng-anashe enye : ‘ M-aa-to-ton-I
the-sister his : ‘ Let-us-stay
ki-’ngor-u
we-look-hither (or search)
n&-idur-ie-ki.’
which-moved-from-have-been.’
o-ata ’ngoroyok
who-has the-wives
’n-gera are,
the-children two,
n-e-<a
and-she-dies
and
ngotonye,
their-mother,
ngotonye,
their-mother,
te-inna-^ang
from-this-kraal
na-manya,
which-they-stay,
n-e-jd-ki ol-ayoni
and-he-says-to the-boy
m-e-shomo ol-orere
that-they-go the-people
pe
so-that
’n-daiki
the-foods
te-kunna-ajijik
in-these-huts
Ore
Now
ol-orere.
the-people.
Ore
Now
e-’n-gukuu
of-the-devil
e-jo
they-say
P
when
e-aku
it-becomes
dama,
day,
n-e-pwo
and-th'ey-go
aa-suj
to-follow
e-pwo,
they-go,
n-e-dol
and-they-see
o-regie
the-path
loo-’n-glshu
of-the-cattle
na-j-i
who-called-is
Sae-Kidongoi,
Sae-Kidongoi,
n-e-suj
and-they-it-follow
o-regie
the-path
loo-’n-glshu
of-the-cattle
e- ng-ang
of-the-kraal
enye.
their.
SAE-KIDONGOI AND THE CHILDREN
123
N-e-ba-iki eng-ang e-’n-gukuu,
And-they-reach the-kraal of-the-devil,
m-e-tii en-gnkuu, e-shomo
not-be-is-there the-devil, he-has-gone
enyena.
his.
h-e-jmg aji
and-they-enter hut
a-inta
to-herd
’n-glshu
the-cattle
N-e-ton-i
And-they-sit-down
e-’n-gukuu, n-e-idip.
n«gera
the-children
ti-atwa
inside
pokirare, n-e-or eng-aji
both, and-they-sweep the -hut
n-e-ita-y-u kulie,
of-the-devil, and-they-it-finish, and-they-put-out-hither-will milks,
n-e-ok.
and-they-drink.
Ore te-’n-deipa n-e-pwonu
Now in-the-evening and-th’ey-come
n-e-isud-ori
and-they-hide-themselves
n-e-lotu en-gukuu, n-e-ingur-aa
and-he-comes the-devil, and-he-looks-thither (or regards) tbe-hut,
n-e-nyor-iki e-to-or-oki, n-e-jo
and-he-it-finds it-swept-has-been, and-he-says
kulle1, n-e-nyor-iki e-to-ok-oki, n-e-ishir,
milks, and-he-finds they-drunk-have-been, and-he-weeps,
n-e-jo : £ Oi ! il-menenga le-’n-aji
and-he-says : * Oh ! the-corpses (or spirits) of-the-hut (or family)
e-yeyo lA-iku-na ’nji ? Aa-yook-i
of-mother which-me-done-have thus? It-me-gone-in-the-morning-is
aa-gor kewan/
to-be-hanged (or strangled) myself/
N-e-gir-a ninje ’n-gera ti-atwa e-ruat,
And-they-silent-are they the-children inside the-bed,
n-e-iny-ototo en-gukuu, n-e-lo a-lep in-gishu,
and-he-arises the-devil, and-he-goes to-niilk the-cows,
’n-gishu,
the-cattle,
e-ruat,
the-bed,
eng-aji,
1- ngur-ai
look-thither
n-e-jo ol-ayoni : * A-lo
and-he-says the-boy : ‘ I-go
ki-ok.’
we-drink/
N-e-jo-ki eng^anashe :
And-she-him-says-to the-sister:
e-nya ’yook en-gukuu/
he-us-eats us the-devil/
a-pur-u
to-steal-hither
kulle
milks
‘ Ta-pal-a
£ Leave-’(it)-alone
pe
so -that
amu
for
1 And when he looks at the milk.
MASAI STORIES
124
N-e-jo ol-ayoni : ‘ A-lo/
And-he-says the-boy: ‘ I-go/
N-e-lo, n-e-dum-u e-mala, n-e-ok
And-he-goes, and-he-picks-up-hither the-gourd, and-he-drinks
0 eng-anashe, n-e-shum e-mala.
with the-sister, and-he-puts-down the-gourd.
N-e-lotu en-gukuu, n-e-ingur-aa, nre-nyor-iki
And-he-comes the-devil, and-he-looks-thither, and-he-finds
m-e-tii kulle, n-e-jo : ‘ Il-menenga
not-they-are-there milks, and-he-says : * The-corpses (or spirits)
e-yeyo
of-mother
oo-to-ok-o
which-have-drunk
le-’ng-aji
of-the-hut (or family)
A-yook a-gor kewan/
I-go-in-the-morning to-hang (or strangle) myself/
N-e-lo, n-e-pik il-asho ol-ale,
kulle 1
milks ?
And-he
-goes, and-he-puts-in
the-calves the-shed (or hedge),
n-e-lo tu aji,
n-e-inok en-gima.
and-he-comes hut,
and-he-lights the-fire.
Ore
e-inok
e-tii
ol-kidongoi boo amu
Now
he-it-lights
it-is-there
the-tail outside-the-hut for
e-ado
naleng.
it-is-long
very.
Ore
e-inok,
n-a
ol-kurum e-inok-ye,
Now
he-it-lights,
and-it-is
the-back it-it-light-makes-to,
n-e-jo
ta-dua
ol-ayoni en-n-e-iko l,
and-he-says
n-e-kweni.
and-he-laughs.
N-e-jo
And-he-says
the-boy the-that (or what)-he-does,
en-gukuu :
the-devil :
1 Il-menenga
‘ The-corpses (or spirits)
e-yeyo laa-kweni-kye ? 5
of-mother which-me-laugh-at 1 9
N-e-irur-a.
And-he-sleeps-(himself).
Ore tadekenya n-e-ita-y-u
Now morning and-he-put-out-hither-will
n-e-gor kewan, n-e-a.
and-he-hangs himself, and-he-dies.
le-’ng-aji
of-the-hut |
(or family))
en-gane,
the-strip-of-hide,
And when the boy sees what he is doing.
SAE-KIDONGOI AND THE CHILDREN 125
N-e-lo
And-he-goes
n-e-reo
and-he- drives
ol-ayoni,
the-boy,
’n-gishu.
the-cattle.
n-e-dung-u ol-kidongoi 1,
and-he-cuts-hither the-tail,
Ore e-pwo te-’ng-oitoi 2, n-e-nang-are
Now they-go on-the-road, and-tbey-meet-togetber-with
’l-ngojinia.
the-hyenas.
N-e-jo-ki ’l-ngojinia ol-ayoni : ‘ K-en-e-’ngae
And-they-say-to the-hyenas the-boy : * ?-the-of-whom (or whose)
en-aidura 1 ’
the-caravan ? ’
N-e-jo ol-ayoni :
And-be-says the-boy :
N-e-jo ’l-ngojinia:
And-tbey-say the-hyenas :
oshi 3 Sae-Kidongoi,
Sae-Kidongoi,
Vook ? ’
us ? ’
‘ En-e-Sae-Kidongoi.’
‘ The-of-Sae-Kidongoi.’
‘ Omaa-amu
‘ How-for (or since)
tini ki-mbiri
if we-run-away
e-ure-i
it-him-feared-is
te-’nne,
from-here,
k-e-inep-u
] be-us-meets
N-e-jo-ki
And-he-dhem-says-to
i-ta-dua idya-terit
ye-saw that-dust
ol-ayoni :
the-boy :
na-tii
which-is-there
‘ M-e-inep-u ’ndae,
‘Not-he-ye-ineets ye,
ot-kurum
tbe-back
ol-kidongoi
the-tail
’ng-olongi
the-days
lenye,
bis,
ongwan
four
N-e-pwo
And-they-go
m-e-ta-a
may-it-become
n-i-’lany-isho-sho.’
and-ye-escUpe.’
’l-ngojinia,
the-hyenas,
tin
if
anui
for
loo-’n-gishu
of-the-cattle
i-kwet-ikweti
ye-run
’n-gTshu
the-cattle
a-itu-suj
to-make-follow
o-regie
tbe-path
n-e-osh
and-he-beats
le-’n-aidura
of-the-caravan
ol-ayoni
the-boy
opa
formerly
e- ng-ang enye.
of-tbe-kraal their.
Ore p’ edrag eng-oitoi, n-e^-pwonu ’Lngatunyo,
Now when tbey-sleep the-road, and-they-come tbe-lions,
1 And tie cuts off the tail and takes it away with him.
2 While they are proceeding on the road.
3 Oshii is often pronounced oshi.
126
MASAI STORIES
‘ Angun-e-’ngae
‘ The-of-whom (or whose)
enne.
here/
amu
for
i-nyor-iki-ki
ye-find
n-e-jo :
and-they-say :
naa-tii
which-are-there
N-e-jo ol-ayoni : ‘ E-’nos-a
And- he -says the-boy : f (Ye)-eat-(them)
ol-openy, pe i-pal-ipala oshi
the-o’wner, and ye-leave always
N-e-jo ’1-ngatunyo : ‘ Ainyo-pe
And-they-say the-lions : c What-and (or why)
e-ngida 1 K-e-tii oshi en-doki
the-boasting % ? it-is-there always the- thing
’yook ne-me Sae-Kidongoi 1 *
us except Sae-Kidongoi % ’
N-e-jo-ki ol-ayoni : 4 Pa
And-he-them-says-to the-boy : ‘ And
’n-e~Sae-Kidongoi kunna-kishu 1 ’
the-of-Sae-Kidongoi these-cattle ? ’
N-e-jo ’1-ngatunyo : 1 Kodee
And-they-say the-lions : * Where
N-e-jo-ki ol-ayoni :
And-he-them-says-to the-boy :
N-e-jo-ki
And-they-him-say-to
’yook/
us.’
N-e-lo ol-ayoni,
And-he-goes the-boy,
ol-kidongoi o-tu-dung-u-o
the-tail which-he-cut-hither
ol-ashe te-’n-n-e-lakwa,
the-calf at-the-which (or where)-it-is-far,
ol-kidongoi en-n-e-lakwa, n-e-ipot
the-tail the-which (or where)-it-is-far, and-he-calls
kunna-klshu
these-cattle
m-e-ata
not-they-have
e-hgida.’
the-boasting/
ki-pal
we-leave
na-ite-u
which-us-ventures
mme
no
’1-ngatunyo :
the-lions :
ninye 1 ’
he?’
4 E-irur-a/
{ He-sleeps-(himself)/
‘ I-nda-dua
‘ Make-see-(him) (or show)
n-e-an-iki
and-he-fastens-to
le-inna-kukuu,
of-this- devil,
’1-ngatunyo,
the-lions,
n-e-jo-ki :
and-he-them-says-to :
ol-ashe
the-calf
n-e-irag
and-it-sleeps
n-e-tii
and-it-is-there
ol-ayoni
the-boy
duo,
now,
m-a-ita-dua ’ndae
that-I-ye-make-see (or show) ye
N-e-lotu ol-ngatuny obo,
And-he-comes the-lion one,
‘ Wotu
1 Come-(ye)
Sae-Kidongoi.’
Sae-Kidongoi/
n-e-dol ol-kidongoi,
and-he-sees the-tail,
Plate VI
Masai cattle at the foot of O-satima.
Masai moving their belongings.
SAE-KIDONGOI AND THE CHILDREN 137
n-e-ipiri amu e-iyolo oshi en-n-e-tiu,
and-he-runs-away for he-knows always the-which-it-is-like, j
(or what) )
n-e-pwo.
and-they-go.
ol-ayoni
the-boy
n-e-suj
and-they-him-follow
a-reo
to-drive
’n-gishu
the-cattle
enye,
his,
n-e-ar
and-he-kills
il-kulikae,
the-others,
N-e-yook
And-he-goes-in-the-morning
n-e-ita-ki eng-ang
and-he-puts-out-to (or builds) the-kraal
menye 0 eng-aini-e-ngotonye ;
his-father and the-co-wife-of-his-mother (or step-mother) ;
n-e-itu-shul in-gishu ’m-booite pokirare.
and-he-makes-stay (or mixes) the-cattle the-herds " both.
N-e-murat-i o eng-anashe, n-e-iyam-isho,
And-it-him-circumcised-is with the- sister, and-he-marries,
n-e-iyam-i sii eng-anashe, n-e-ton-i
and-it-her-married-is also the-sister, and-they-stay
too-’ng-aiigite
in-the-kraals
enye.
their.
THE STORY OF THE DEVIL CALLED SAE-KIDONGOI 1
AND THE CHILDREN.
There was once upon a time an old man who had two wives. One
of his wives gave birth to a son and a daughter, and then died,
leaving her little children to be looked after by their step-mother.
But both their step-mother and their father disliked them and treated
them badly.
One day the inhabitants of the kraal moved with their cattle to
another grazing ground. The two children, however, remained
behind in the deserted huts to see if they could pick up any food
which might have been left there. They stayed all night, and started
off the next morning to follow the cattle trail. But on the road they
crossed another trail, that of the devil called Sae-Kidongoi, and they
followed this one by mistake, arriving eventually at the devil’s kraal.
He was out at the time herding his cattle, so the children set to work
to sweep out his hut, and then drank his milk.
In the evening when the cattle returned to the kraal, the children
hid themselves in the devil’s bed, i. e. they covered themselves with
1 The devil called The tail of small beads.
128
MASAI STORIES
the grass which had been thrown in the corner of the hut. When the
devil arrived, and saw that the place had been swept clean, and his
milk drunk, he wept, and said, ‘ Ah ! Have the spirits of my mother’s
hut visited me? I will hang myself to-morrow morning.’
The children remained silent in the bed while the devil was talking ;
but when he went to milk his cows, the boy got up and said : ‘ I must
go and get some milk.’ His sister tried to dissuade him, and reminded
him that if the devil saw him he would eat them both. He went,
nevertheless, and when the devil left his cows for a few minutes, the
boy seized a gourd, and brought it into the hut, where he emptied it
with his sister, after which he put it back in the place where he had
found it. On the devil’s return, he said : 4 Ah ! Have the spirits of
my mother’s hut come to drink my milk? I will hang myself to¬
morrow morning.’
Having put the calves in their shed, the devil entered the hut, and
lit a fire at the entrance. His tail was so long that he was unable
to put it in the hut, so he left it outside, and fanned the fire with it,
and blew the sparks into a flame with his back. When the boy saw
what the devil was doing, he laughed, and the devil said : 4 Ah ! the
spirits of my mother’s hut are laughing at me.’
The next morning, the devil fastened a cord round his neck, and
hanged himself. When he was dead, the boy cut off the long tail,
and took it away with him. The children then started off to retrace
their steps of the day before, driving the devil’s cattle before them.
They had not gone far before they met a number of hyenas who
asked the boy whose caravan he was travelling with. On hearing
that it was Sae-Kidongoi’s, they were much alarmed, and asked
whether the devil would overtake them if they were to run away.
The boy told them that if they were to run for four days they would
escape, but to show that the devil was not far off, he pointed to some
dust which was rising up behind the cattle, and told them that that
was Sae-Kidongoi’s tail. The hyenas at once fled, and the children
pursued their way without further molestation.
When they stopped for the night, they were visited by some lions,
who asked them whom the cattle belonged to. The boy answered:
4 They belong to nobody, you had better eat them ; but if you do, you
will never boast again.’
The lions were surprised at this reply, and said : 4 Why should we
never boast again? Is there anything that we fear except Sae-
Kidongoi ? ’
SAE-KIDONGOI AND THE CHILDREN 129
The boy then asked them : ‘ Don’t you believe these cattle are
Sae-Kidongoi’s ? ’
The lions were incredulous, and told him to show them the devil.
The boy replied : ‘ He is asleep.’ But he went to where a calf was
lying, and tied one end of the devil’s tail to it. The tail was so
long that when one stood at the other end it was impossible to see
that it had been fastened to the calf. The boy then returned to the
lions and called them. One of them went with him, but when he
saw Sae-Kidongoi’s tail he fled and the others Hollowed him.
The next morning the boy followed the cattle trail until he
reached his father’s kraal. He made his own kraal, and then went
and killed his father and step-mother, after which he combined and
kept the two herds.
Both he and his sister became adults, when certain ceremonies were
performed. They then married and lived happily ever afterwards.
En-atini
The- story
E-tii
They-are-there
n-e-pwo
and-they-go
eng-ang
the-kraal
oo-’l-muran 00 ’n-derei 1.
of-the-warriors and the-monkeys.
opa ’1-muran oo-iyo-u
formerly the-warriors who-wish-will
en-jore, n-e-ngas
the-raid (or war), and-they-begin
o-T-oiboni.
of-the-medicine-man.
N-e-jo-ki ol-oiboni :
And-he-them-says-to the-medicine-man :
en-jore, pe i-dol-idolo ’n-derei,
the-raid, and ye-see the-monkeys,
aa-pwo *
to-go
‘ Tin
‘If
L-pWO-pWO
' ye-go
e-mi-ar,
(ye)-not-(them)-kill,
amu
for
e-rmy-o
it-returns-itself
en-jore.
the-war.’
N-e-tii
And-he-is-there
ol-murani
the-warrior
nmye
he
n-e-rmy-o
and-it-returns-itself
N-e-pwo.
And-they-go.
Ore pe e-ba-iki
Now when they-reach
n-e-dol in-derei.
and-they-see the-monkeys.
1 Cercopithecus Griseo-viridis.
turwai,
coward,
en-jore.
the war.
n-e-iyo-u
and-he-wish-will
em-bolos
the-middle
e-’ng-oitoi,
of-the-road,
1 And they first of all go.
1 3o MASAI STORIES
N-e-jo ’l-muran: £,L-oiye, ’n-opa-derei
And-they-say the- warriors : ‘ The-friends, the-former-monkeys
kunna naa-te-jo ol-oiboni, “ E-mi-ar.” ’
these which-he-said the-medicine-man, “(Ye)-not-(them)-kill.” '
illo-murani
this-warrior
mi-ar
do-not-kill
a-ar,
I-them-kill,
Ore
Now
naa-te-jo
which-he-said
N-e-isho
And-he-gives (or does-this)
te-kurum pe e-turn
behind so:that he-gets
N-e-jd-ki ’1-kulikae :
And-they-him-say-to the-others :
in-derei
the-monkeys
“ E-mi-ar.” '
“ (Ye)-not-(them)-kill.” ’
N-e-jo-ki ’1-kulikae lido-turwai:
And-he-them-says-to the-others that-coward :
na-tu-duiig-e
which-has-broken-become
e-lus-oo
they-him-pass-thither
e-lo a-ar
turwai, n-e-ton
coward, and-he-stays
a-ta-ar-a nekwa-derei.
to-kill those-monkeys.
‘ E-iro, ta-dua ake
‘ The-friend, see only
ol-oiboni,
the-medicine-man,
Mme
£ No
nmje
them
en-amughe
the-sandal
pe
when
n-e-nny-o,
and-he-returns-himself,
pe
so-that
a-itobir/
I-prepare.’
’1-kulikae,
the-others,
nekwa-derei.
N-e-mwei en-dere
And-it-is-ill the-monkey
Ore pe e-dol-u
Now when it-sees-hither
na-mwei \ n-e-gir-a,
which-is-ill, and-it-silent-becomes,
ne-me-mwei.
which-not-is-ill.
N-e-ar
And-he-it-kills
N-e-lo
And-h e-goes
ol-turwai :
the-coward :
N-e-jo :
And-he-says :
he-goes to-kill those-monkeys.
nabo.
one.
ol-murani
the-warrior
idya
that-one
n-e-ipin
and-it-ruhs-away
idya
that-one
lido-turwai
that-coWard
a-inep-u
to-meet
£ I-ta-ar-a
s You-killed
‘ Eitu.’
‘ Not/
idya-dere
that-monkey
’1-kulikae,
the-others,
’n-derei ? ’
the-monkeys 1 ’
na-mwei.
which-is-ill.
n-e-jo-kl-ni
and-it-said-to-is
When that one which is ill sees the warrior coming towards him.
THE WARRIORS AND THE MONKEYS 131
N-e-isho idya-dere na-kwet-a, n-e-lotu
And-it-gives (or does this) that-monkey which-ran, and-it-comes
a-ingur-aa eng-ae, n-e-nyor-iki e-tua.
to-look-thither (or regard) the-other, and-it-it-finds it-is-dead.
N-e-ishir, n-e-jo : ‘ En-e-yey’-ai 1 ! Aa-ti-aka
And-it -weeps, and-it-says : £ The-of-mother-my ! I-you-said-to
duo, “I-’ny-o, maa-pe.” N-i-jo ake ’ye,
a-short-while-ago, “ Arise, let-us:go.” And-you-say only you,
“ M-a-idim-ari.” N-e-lotu ol-kitok-tolut,
“ Not-I-am-able-myself-thither.” And-he-comes the-big-cursed-one,
ni-ki-osb en-dumuraso,
and-be-you-strikes the-crown-of-the-head,
te-inne. Oi ! en-e-yey’-ai 1 ! ’
in-this-(place). Ob ! the-of-mother-my ! ’
N-e-pwo ’1-muran, n-e-ba-ya
And-tbey-go tbe-warriors, and-they-arrive-thither
Ore e-pwo 2, n-e-tum ol-meeki
Now they-go, and-tbey-get (or see) the-native
n-i-a
and-you-die
idya-kop.
that-couhtry.
o-tii
who-is-tbere
en-donata 3 o-soit
the-root the-stone
e-inos.
he-tbem-eats.
N-e-lelya-ki-no
And-they-him-creep-to
to-’l-kuma,
with-the-club,
laa-ony ? ’
whicb-me-bite ? ’
N-e-ito-ki,
And-tbey-do-again,
n-e-jo
and-be-sa1'
e-resb-ito
he-trapping-is
’l-muran,
tbe-warriors,
ol-meeki :
the-native :
n-gmymjurm p
tbe-hyrax so’-that
n-e-nang
and-tbey-him-throw )
(or strike) j
kullo-ojonga
tbese-flies
c Ainyo
‘ "What
n-e-nang likae-murani,
and-he-him-throws ) another-warrior,
(or strikes) J
n-e-jo : e A-inos adde ’1-ojonga a-mut ? ’
and-he-says : ‘ Tbey-me-eat afterwards the-flies to-finish ? ’
N-e-jo i-’ngor-u kurum 4, n-e-nyor-iki a-a
And-he-says look-hither behind, and-he-tbem-finds to-be
’1-tunganak oo-ar-ita.
the-men who-bim-striking-are.
1 The son or the daughter of my mother, i. e. my brother or sister.
2 While they are going.
3 Who has taken root by the stone, i.e. who is underneath or behind the
stone.
4 And when he looks behind him.
HOLLIS
I32
MASAI STORIES
N-e-ipiri-oki, n-e-ar en-jore pokin,
And-he-them-jumps-at, and-he-strikes the- war (or raid) ' all,
n-e-mir too-’ng-aik.
and-he-them-conquers with-the-han ds.
N-e-iyolo-u ’1-muran aa-jo e-ta-ar-a
And-they-know-will the-warriors to-say (or that) he-has-killed
ol-turwai ’n-opa-derei naa-te-jo ol-oiboni,
the-coward the-former-monkeys which-he-said the-medicine-man,
‘ E-mi-ar.’
‘ (Ye)-not-(them)-kill.5
N-e-ar-i si
And-it-him-killed-is also
ninye te-inne.
him in-this-(place).
THE STORY OF THE WARRIORS AND THE MONKEYS.
Some warriors once wished to go and raid, so they consulted
a medicine-man before starting, and were told that if they killed
any monkeys on the road, the expedition would prove a failure.
One of the warriors was a coward, and when he heard what had
been predicted, he made up his mind if a chance presented itself to kill
a monkey.
On the road the warriors saw two monkeys and called one another’s
attention to them. The coward also saw them, and stayed behind
on the pretext of having broken his sandal. He waited until his
companions had passed on, and then killed one of the monkeys which
being ill was unable to run away. He afterwards rejoined the other
warriors, and they continued their journey.
In the meantime the monkey which had escaped returned to its
dead comrade and lamented its loss. ‘ 0 ! my brother,’ it said, ‘I tried
to persuade you to run away, and you said you were not able. Then
the cursed one came and killed you. O ! my brother.’
When the warriors reached the country they intended to attack,
they saw one of the inhabitants sitting under a stone trapping rock-
rabbits. They crept up to him and threw a club at him. Although
the club hit its mark, the man only complained of the flies that bit
him. Another club was thrown with a like result. The man then
turned round, and seeing the warriors, sprang at them, and although
unarmed put them to flight.
The warriors at once knew that the coward had killed the monkey
contrary to the medicine-man’s advice, and they put him to death on
the spot.
KONYEK AND HIS FATHER
133
’L-omon le-Konyek 00 Menye-Konyek.
Tke-news of-Konyek and the-father-(of)-Konyek.
E-iwal-aka
It-it-entered-into,
n-e-pwo ’1-muran
and-tliey-go the-warriors
n-e-tii
and-it-is-there
o-singolio
the-dance
kitok,
big,
and
’n-doiye,
the-girls,
taa
well
naleng.
very.
Ore p’
Now when
’n-doiye.
the-girls.
N-e-tii
And-he-is-there
n-e-rany
and-they-dance )
(or sing or play) J
e-aku
it-becomes
teipa,
evening,
n-e-or-i
and-it-them-divided-is
uni,
three,
in-doiye
the-girls
N-e-jo-ki
And-he-says-to
d-irag 1 ’
to-sleep ? ’
N-e-jo
And-they-say
N-e-jo
And-he-says
N-e-jo
And-they-say
ki-pwo V
w'e-go.’
Onaa,
Well,
ol-murani
the-warrior
n-aa
and-they-are
ol-murani
the-warrior
sidai
handsome
’ng-anashera
the-sisters
’n-doiye :
the-girls :
naleng,
very,
pokirauni.
all-three.
‘ K«aji
* Where
n-e-tum
and-he-gets
ki-pwo
we-go
’n-doiye :
the-girls :
ol-murani :
the-warrior :
’n-doiye :
the-girls :
‘ Maa-pe
1 Let-us-go
‘ E-lakwa
‘ It-is-far
eng- ang
the-kraal
eng-ang
the-kraal
c Inna
‘This
na-lakwa
which-is-far
myi.
your.’
ang/
our/
adde
afterwards
Ore
Now
’n-doiye :
the-girls :
eng-ang
the-kraal
n-e-pwo.
and-they-go.
p’ e-aku
when it-becomes
‘ K-ainyo
‘ What
inyi ? ’
your ? ’
e-ba-iki
they-reach
idya na-ibor
that which-is-white
eng-ang,
the-kraal,
n-e-jo
and-they-say
ti-dlo
in-neighbourhood
1 This is a common way of commencing a story, and is perhaps equivalent
to Once upon a time. 2 We will go to this kraal which is far away.
L 2
134
MASAI STORIES
N-e-jo
And-he-says
N-e-jo
And- they- say
’1-oik
the-bones
en-gukuu
the-devil
ol-murani : 4 ’N-dare ainei/
the-warrior : * The-flocks my/
en-da-ba-iki \ n-e-nyor-iki
reach, and-they-them-find
oo-inos-a ol-murani, amu
wbom-he-eaten-has the-warrior, for
kake
a-a
to-be
loo-’l-tunganak
of-the-men
but
pe
and
e-isud-oiye ol-kidongoi
he-hidden-has-thither the-tail
m-e-dol
not-they-it-see
ol-orere.
the-people.
elie-murani,
this-warrior,
lenye to-’l-kila,
his in-the-garment,
Ore pe e-ba-ya
Now when they-arrive-thither
n-e-nyor-iki m-e-tii toki,
and-they-it-find not-it-is-there thing,
opa inna-kukuu ngotonye, n-e-nang-aki ’1-oik
formerly this-devil his-mother, and-they-thrown-are the-bones
ang,
kraal,
n-e-jmg aji,
and-they-enter hut,
amu e-inos-a
for he-eaten-has
atwa
into
’sisineta
the-mattress (or bundles-of-grass)
N-e-ipung
And-he-goes-^out
mnye
he
en-dyemasi,
the-demon,
e-’ruat.
of-the-bed.
n-e-ingu-a
and-he-leaves-thither
’n-doiye
the-girls
ti-aji.
in-hut.
N-e-isho
lekwa-oik
oo-tii
atwa
And-they-give (or do-this)
those-bones
which-are-there
in
’sisineta, n-e^jo-ki
’n-doiye :
c Na-ghera,
angae
the-mattress, and-they-say-to
the-girls :
4 0-*the-children,
who
na-to-rik-u-o
who-ye-brought-hither
’ndae 1 *
yeV
N-e-jo
And-they-say
’yook/
us/
N-e-jo
And-they-say
’n-doiye :
the-girls :
’1-oik :
the-bones :
4 Ol-murani
‘ The-warrior
o-to-rik-u-o
who-us-brought-hither
pe ki-’ngur-aa/
and ye-me-look-thither (or regard)/
N-e-ingur-aa ’n-doiye,
And-they-them-look-thither ) the-girls,
(or regard) j
1 When they arrive there.
4 En-da-bol-u ’sisineta,
4 (Ye)-open-hither \ the-mattress,
(or Uncover) J
n-e-nyor-iki
and-they-them-find
KONYEK AND HIS FATHER
i35
a-a ’l-oik oo-iro, n-e-jo-ki ’n-doiye
to-be tbe-bones which-speak, and-they-them-say-to the-girls :
njiF
thuSr
‘Ainy6
‘ What
opa
formerly
’ndae,
ngotonye
his-mother
n-e-aku
and-he-becomes
‘ K-aji
‘What
taata ki-ng<5 ? ’
now we-do % ’
‘ E-njo-o.
‘ (Ye)-give (or do-this).
ni-ki-ngn-na
which-it-you-did
N-e-jo ’l-oik: ‘A^ra
And-they-say the-bones : * I- am
elle-murani o-to-rik-u-o
this-warrior whorye-brought-hither
en-dyemasi naa-nya.’
the-demon which-me-eats.’
N-e-jo-ki ’n-doiye ’1-oik :
And-they-say- to the-girls the-bones :
N-e-jo-ki
And-they-them-say-to
Ten e-’ya-ki
When it-ye-taken-is
n-e-iken
and-he-shnts
n-e-lo ninye a-ton
and-he-goes he to-sit
kutuk-aji, en-da-ar
mouth-hut ) (ye)-strike
(or door), J
el-lusye n-i-im-im. Ten e-ikilikwan indae,
the-hole-in-the-wall which-y e-pass. If he-ye-asks ye,
“ Ainyo i-ar-iara ? ” en-de-jo, “ El-lughunya o-’l-kerr.” ’
“ What ye-strike 1 ” (ye)-say, “ The-head of-the-sheep.” ’
N-e-aku en-n-e-te-jo ’l-oik, n-e-ar
And-it-happens the-which-they-said 1 the-bones, and-they-strike
amu
for
e- ya-u,
he-it-brings,
eng-aji
the-hut
’l-oik :
the-bones :
’ndae ol-kerr,
ye the-sheep,
nalehg pe m-i-pwo-pwo,
very so-that not-ye-go,
te-boo ti-dlo
in-outside-the-hut in-neighbourhood
indae eng-aji, e-nda-u-tu
ye the-hut, (ye)-put-out^hither
in-doiye
the-girls
el-lusye
the-hole-in-the-wall
Ore pe
Now when
nabo :
one :
N-e-jo-ki
And-they-her-say-to
ki-any-u iye.’
we-you-await you.’
(or what) J
eng-aji, n-e-ita-y-u
the-hut, and-they-put-out-hither-will
na-im, n-e-pwo.
which-they-pass, and-th‘ey-go.
e-ba-'iki eng-oitoi, n-e-jo en-dito
they-reach the-road, and-she-says the-girl
‘ A-tu-’ngw-aiye ’musetani ainei.’
I-have-left- thither the-beads my.’
’n-gulye : ‘ Inno i-’ya-u,
the-others : ‘ Go bring-(them),
1 36
MASAI STORIES
pe
when
N-e-lo.
And-she-goes.
Ore
Now
ol-murani.
the-warrior.
N-e-jo-ki
And-he-her-says-to
d-ita-a
I-you-make-become
N-e-jo-ki
And-she-him-ss
e-ba-iki
she-reaches
aji,
hut,
n-e-iriam-aki-nore
and-she-meets-together-with
ol-murani :
the-warrior :
e-ngoroyoni % ’
the-wife ? *
‘ A-inos
4 1-you-eat
anake
i-nda-a-ki
make-become-me
en-dito : 4 Pa sinai,
i-to the-girl : ‘ Please
(or Thanks),
e-ngoroyoni.’
the-wife.’
mi-ki-inos,
not-you-me-eat,
Onaa,
Well,
n-e-ita-a e-ngoroyoni,
and-he-her-makes-become the-wife,
n-e-ton-i
and-they-stay
’ng-olohgi
the-days
kumok, n-e-I-u
many, and-she-bears
e-ngoroyoni
the-woman
en-gerai, kake
the-child, but
eng-ayoni,
the-boy,
n-e-j-i
and-he-called-is
Konyek.
Konyek.
Ore te-inna-olong na-to-I-i
11-nie-ki,
n-e-rub-are
Now from-this-day which-he-born-on-was, and-he-accompanies
a-mgor-u
to-look-hither (or search)
e-mos mnje
they-eat they
’n-dare
the-flocks
’1-tunganak,
the-men,
nd-inos
which-she-eats
n-e-’ya-ki
and-they-take-to
’n-glshu
the-cows
and
menye o-sero aa-pwo
his-father the-forest to-’go
’1-tunganak oo-inos.
the-men whom-they-eat.
Ore
Now
e-ngoroyoni
the-woman
naa-lep.
which-she-milks.
N-e-lotu eng-olong nabo eng-anashe
And-she-comes the-day one the-sister
na-ata illo-murani a-iro-roki eng-anashe.
which-he-has this-warrior to-greet the-sister.
N-e-ton-i, n-e-der.
And-they-sit-down, and-they-converse.
Ore p' e-idip, n-e-jo-ki eng-anashe :
Now when they-it-finish, and-she-her-says-to the-sister:
e-’n-gitok
of-the-woman
KONYEK AND HIS FATHER
137
‘ I-’ny-o,
‘ Arise,
shomo,
go,
na-pwonu-nye
which-they-come-at
amu
for
Konyek
Konyek
e-ta-ba-u-a
it-has-arrived-hither
en-gata
the-time
and
menye.
his-father/
pe
and
Ore e-lo, n-e-jo-ki eng-anasbe : * Tin i-lo
Now she-goes, and-she-her-says-to the-sister : ‘ If yon-go
ki-’nep-u eng-ai te-’ng-oitoi, ni-m-i-lo
it-you-meets the-rain on-tbe-road, and-not-you-go
a-shur
to-get-shelter
amu ninye
for it
aa-ton-ie 1
to-sit-down-at
N-eitn
And-did-not
n-e-inep-u
and-she-meets
n-e-iyolo-u2
and-sbe-know-will
e-mimng
she-listens
eng-anashe,
tbe-sister,
N-e-sha
And-it-rains
and
menye,
his-father,
N-e-iputukuny
And-she-fears
to-’l-chani d-tii em-bolos e-angata,
from-the-tree wbich-is- there tbe-middle of-plain,
oshii e-pwonu Konyek 00 menye
always tbey-^come Konyek and his-father
ten e-ingu-a o-sero.5
when tbey-come-from (or leave-thither) the-forest.’
n-e-lo,
and-she-goes,
n-e-kwet-iki ol-chani,
and^she-runs-to the-tree,
ol-mesera, n-e-ilep-aki.
tbe-baobab, and-she-it-climbs-into.
kitok naleng, n-e-pwonu Konyek
big very, and-tKey-come Konyek
n-e-shur to-’l-chani.
and-they-get^-shelter from-the-tree.
n-e-ikirikir-a,
and-she-trembles-(herself),
eng-ai
the-rain
te-’ng-oitoi,
on-tbe-road,
njere
that
eng-ai
the-rain
en-gitok,
tbe-woman,
n-e-isirisir ’n-gulak 3.
N-e-imariri
And-he-gazes-upwards
menye :
bis-father :
‘ K-aji
‘What
N-e-jo-ki
And-be-bim-says^to
N-e-jo**ki :
And-be-bim-says-to :
Konyek sbumata, n-e-jo-ki
Konyek upwards, and-he-says-to
taata e-tiu elle-shani ? ’
to-day it-is-like tbis-tree 1 *
menye : ‘ Ainyo ? 5
his-fatber : ‘ What ? ’
‘ Ana-i-jo k-e-o elle-shani ?
‘ If-you-say (or Why) ? it-leaks tbis-tree 'l
1 For they always come and sit down there.
2 A-iyolo-u, to know, has a special form for the future.
3 Incipit mingere guttatim.
138
MASAI
STORIES
Ne-m-e-o
And-not-it-leaks
oshii
always
’ng-olongi
the-days
pokin/
’ all/
N-e-jo-ki menye: ‘Eng-ai kitok taata/
And-ke-him-says-to kis-father : ‘ The-rain big to-day/
N-e-jo
And-ke-says
Konyek :
Konyek :
‘ Nyeidya
‘ Tkat-tkere
en-giringo
the-animal
ai/
my/
N-e-jo-ki
And-ke-says-to
menye :
kis-father :
‘ K-eitu
‘ ? Did-not a-
duo
-short-while-ago
ake
only
aa-li-ki ? 5
I-you-tell 1 ’
N-e-ita-do-u-ni en-gitok, n-e-dany-i
And-it-made-to-descend-hither-is tke-woman, and-it-ker-kroken-is
eng-oskogke, n-e-ita-y-u-ni ’n-gera
tke-belly, and-it-put-out-kitker-will-be the-children
are.
two,
N-e-jo-ki
And-ke-says-to
Konyek menye: ‘A-iya-ki yeyo
Konyek kis-fatker : ‘ Irtake-to motker
kullo-airakuj
tkese-kidneys
Ore pe
Now wken
p’ aa-pej-oki.’
so-tkat she-me-roastsrfor/
e-gnar-a eng-ai,
it-ceases-raining-itself the-rain,
n-e-pwo.
and-tkey-go.
N^e-’ya-ki Konyek ngotonye, n-e-jo-ki
And-he-them-takes-to Konyek his-mother, and-he-her-says-to :
‘ Yeyo, ta-pej-okoki ’1-airakuj lainei.’
‘ Motker, roast-for-me tke-kidneys my/
N-eriyolo-u ngotonye a-jo : 4 Eng-anaiski
And-she-know-will kis-motker to-say (or tkat) : ‘ Tke-sister
ai e-inep-u-aki to-’l-chani/
my it-her-met-has-been by-the-tree/
N-e-dum-u 1
And-she-picks-up-hitker
nekwa-kera,
those-children,
n-e-pik
and-ske-tkem-puts
atwa e-ululuj
in the-hole-in-the-ground,
n-e-isud-oo.
and-ske-tkem-kides-tkitker.
N-e-lo
And-ske-goes
a-ar in-dero are, n-e-pej.
to-kill tke-rats two, and-ske-tkem-roasts.
N-e-lotu
And-ke-comes
Konyek, n-e-jo : ‘ Yeyo,
Konyek, and-ke-says : * Motker,
a-u
bring
And she picks up and takes away with her.
KONYEK AND HIS FATHER
I39
Tu-dum-u
Pick-(them)-up-hither
too-’soito
from-the-stones
’1-airakuj lainei.
the-kidneys my.
le-’n-gima.’
of-the-fire.’
N-e-dum-u openy in-dero,
And-he-picks-up-hither himself the-rats,
N-e-jo: ‘Ana-i-jo kutiti ’1-airakuj lainei?
And-he-says : ‘ If-you-say (or Why) small the-kidneys my ? ’
N-e-jo-ki ngoto-Konyek menye-Konyek :
And-she-says-to the-mother-(of) -Konyek the-father-(of)-Konyek
n-e-mos.
and-he-them-eats.
‘ K-a-inos oshi
‘ ? I- eat always
N-e-jo-ki
And-he-her-says-to
en-gitok ai ? ’
the-wife my ? *
N-e-jo-ki :
And-she-him-says-to :
lenyena.’
his.’
N-e-jo-ki :
And-he-her-says-to :
E-lej-isho Konyek.’
He-lies Konyek.’
Onaa, n-e-itoti
"Well, and-she-feeds
nanu
I
’1-tunganak
the-men
menye-Konyek :
the-father-(of )-Konyek :
1-i-inos-inoso ? ’
whqm-ye-eat ? ’
‘ Ainyo,
‘What,
‘ E-te-jo
‘ He-said
Konyek
Konyek
kutiti
small
’1-airakuj
the-kidneys
‘ Ti-gir-ayu,
‘ Silence-yourself,
e-ngoroyoni
the-woman
iye,
you,
e-siayunoti
the-wife
ai,
my.
nekwa-kera
those-children
oo
until
m-e-ta-a botoro.
they-may-become big.
Ore p’ e-iyolo-u a-jo e-ta-a
Now when she-know-will to-say (or that) they-have-become
’1-ayok kituak, n-e-jo-ki e-ngoroyoni ol-moruo :
the-boys big, and-she-says-to the-woman the-husband;
‘ 01-lee
lai,
omaa-amu
m-a-nya
nanu
‘ The-male
my,
how-for (or since) not-I-eat
I
’1-tuhganak,
innoj i
-’ngur-akaki
en-giteng n-a-yeng
the-men,
go.
look-for-me
the-ox which-I-slaughter
p’ a-
•inos si
nanu.’
so -that I-eat also
I.’
N-e?jo
Konyek i ‘ He !
d-ita-kweni
nanu
And-he-says Konyek : ‘ Ho !
she-me-makes-laugh
me
e-ngoroyoni na-iyo-u en-giteng na-inos
the-woman who -wish- will the«ox which-she-eats
140
MASAI STOKIES
openy.
Ore
e-tiu
neja, a-men
nanu
alone.
Now
it-is-like
thus, I-scorn
I
en-n-e-im-a
’l-opa-airakuj
lainei V
the-which
(or where)-they-passed
the-former-kidneys
my.’
Onaa,
n-e-lo
Konyek
angata 00
menye,
his-father,
Well,
and-he-goes
Konyek
plain with
n-e-pwo
d-iya-u
ol-kiteng
kitok, n-e-
-’ya-ki
and-tliey-go to-bring
the-bullock big, and-they-it-take-to
e-ngoroyom,
the-woman,
’n-giri
the-meats
to-’sero.
in-the-forest.
n-e-yeng,
and-they-it-slaughter,
pokin, n-e-pwo ninje
all, and-they-go they
n-e-ingw-eki
and-they-her-leave-to
aa-lilit-a
to-waik- (themselves)
N-e-bol-u
And-she-opens-hither (or uncovers)
e-’ng-anashe,
of-the-sister,
n-e-isho
and-she-them-gives
e-ngoroyoni
the-woman
’n-giri,
the-meats,
n-gera
the-children
n-e-daa
and-they-eat
m-e-mut-o1 2.
it-set-may.
N-e-isho
And-she-gives (or does-this)
n-e-isud-oo
and-she-hides-away
P
when
n-gera
the-children
e-aku teipa,
it-becomes evening,
te-’ululu.
in- the-hole-in-the-ground.
N-e-pwonu
And-tHey-come
en-da-ba-u 3,
(ye)-arrive-hither,
Konyek
Konyek
and
menye,
his -father,
n-e-jo
and-they-say
n-a
and-he-is
ngen
clever
n-e-jo :
and-he-says :
kutiti % Ne-me
small ? And-no
£ Ainyo
£ What
kunna-romat
these-footmarks
Konyek
Konyek
kumok
many
naleng,
very,
n-aa
and-they-are
n-gunamei.
mine.’
N-e-jo
And-she-sa
ngotonye :
his-mother :
£ Woi !
£ Oh !
en-gerai
the-child
ten
if
a-ipnng
I-go-out
nanu
I
boo,
outside-the-hut,
ai, omaa
my, how
n-a-it-u
and-I-return-hither
1 I do not believe the story of my kidneys.
2 Until sunset 3 And when they arrive.
KONYEK AND HIS FATHER
141
aji,
hut,
n-i-pwo-pwo ’ndae,
ahd-ye-go ye,
m-e-aku kumok
not-they-become many
n-i-it-u-tu,
and-ye-return-hither,
i-roruat ? 5
the-footmarks ? 5
N-e-jo
And-he-saj
e-ngoroyoni
the-wife
ol-moruo :
the-old-man :
4 I-ti-sipa
‘ You-said-truly
l-JO
you-say
iye
you
ai.
my.
N-e-ar Konyek,
And-he-strikes (or kills) Konyek,
N-e-puk-u
And-he’-comes-out
‘ Orid !
4 There !
Onaa,
Well,
Ore
Now
a-eu
I-have-come
en-gerai
the-child
naa.5
then.5
n-e-ij-oo.
and-he-him-swallows-away.
te-kurum,
from-behind,
n-e-jo :
and-he-says :
n-e-bul-u
and-they-grow
e-iyold-u
she-know-will
nekwa-kera.
those-children.
P
when
e*-ngoroyoni
the-woman
e-ta-a
they-have-become
‘ Na-ghera !
1 O-the-children !
n-gera
the-children
i-’yolo-lo
ye-know
a%J0
to-say (or that)
kituak, n-e-jo-ki :
big, and-she-them-says-to :
5n-dyemasini
the-demons
kullo
these
I-ndim-idimi
Y e-them-are-able
ni-ki-boit~are h
a-jo
to-say (or that)
K-aji taa
whom-we-are-together-with ? h What well
aa-ta-ar % 5
to-killT
mnje :
they :
N-e-jo
And-they-say
N-e-jo-ki
And-she-them-says-to
‘Ee.5
‘ Yes.5
e-ngoroyoni :
the-woman :
‘ Ten
‘ When
i-ngho-gho %
ye-do 1
e-pwonu
they -come
adde,
n-a-jo-ki
peiye
d-iya-ki
afterwards,
and-I-them-say-to
so-that
they-me-take-to
’remeta
are, 00
5l-alema
aare, 00
the-spears
two, and
the-swords
two, and
T-longoi
are.
the-shields
two.
N-e-jo-ki
An d-they-her-say-to
e-jo,
they-say,
“ Angae
“ Whom
n-gera :
the-children :
i-njo % 55 5
you-them-give ? 55 5
‘ Yeyo,
‘ Mother,
and
ten
if
142
MASAI STORIES
N-e-jo
And-she-sj
e-ngoroyom :
the-woman :
‘ A-jo-ki
‘ I-them-say-to
na-np-ye
which-pr'otect-with
kewan V
myself.’
Ore adde teipa n-e-pwonu
Now afterwards evening and-th'ey-come
oo menye.
and his-father.
N-e-jo-ki e-ngordyoni
And-she-kim-says-to tke-woman
lai, i-’ngur-akaki ’remeta
my, look-for-me the-spears
aare, oo ’1-longoi are,
two, and tke-skields two,
’1-mangati, a-tii enne
the-enemies, I-am-tkere kere
M-a-ar-are ten a-ata
N ot-I-them-fight- with if I-kave
ol-mdruo :
the-husband :
are,
two,
amu
for
openy.
alone.
and
ten
if
K-aji
Wkat
Konyek
Konyek
e Ol-moruo
1 Tke-kuskand
’1-alema
tke-swords
e-pwonn
they-come
a-igko ?
I-dol
N-e-jo
And-ke-sa;
N-e-jo
And-ke-sa;
e-ngoroyoni
tke-woman
ol-moruo :
tke-kuskand :
Konyek :
Konyek :
na-iyo-u
wko-wisk-will
’1-opa-airakuj
the-former-kidneys
A-jo nanu
I-say I
nenna-tokitin, amu
tkese-tkings, for
M-isho-o-ki.’
wkick-me-given-were.’
mme
no
nenna-areta pokin ? ’
tkese- weapons ’ all ] ’
‘E-sipa, e-ngoroyoni ai.’
‘ It-is-true, tke-wife my/
Hee ! a-ingasy-a taa
Olio ! I-marvel-(myself) well
’n-areta oo-’l-lewa.
tke-weapons of-tke-males.
lainei e-ingur-aki-ni
my it-tkem-looked-for-is
ninje ’1-opa
tkey tke-former-ones
N-e-lo
And-ke-goes
n-e-isko
and-he-them-gives
N-e-’ya-u
And-ske-brings
ol-moruo o
tke-old-man and
m-a-ti-pik-a
that-I-ye-niay-put-in
ol-moruo,
tke-old-man,
n-e-iya-u
and^ke^brings
’n-areta,
the-weapons,
e-ngoroyoni.
the-woman.
e-ngoroyoni
tke-woman
en-gerai,
tke-ckild,
’ndae
ye
ol-ckoni,
the-(ox)-hide,
n-e-jo-ki :
andrshe-them-says-to :
atwa elle-slioni,
in this-(ox)-hide,
n-e-ipot
and-ske-calls
‘ Wotu
* Come-(ye)
n-a-ske
and-I-it-peg.
1 I shall tell them they are to protect myself with.
Plate VII
Masai woman and child, showing dress and ornaments.
KONYEK AND HIS FATHER
143
Ore p’ a-idip,
Now when I-finish,
n-a-ishir
and-I-cry
P’
when
a-ihgur-aa
I-look-thither
anake ten e-pwonu
that if they-come
T-mangati 1.
the-enemies.
Ore
Now
ten e-pwonu,
if they-come,
ni-ki-mit-u-tu/
and-ye-me-prevent-hither (or intercede-for)/
N-e-pwonn,
n-e-jing
atwa
ol-choni,
And-they-come,
n-e-she
and-she-it-pegs
Ore p’
Now when
naa, en-da-tem
then, (ye)-try
N-e-puk-u
And-he-comes-out
N-e-joki
And-she-him-says-to
N-e-jing,
And-he-it-enters,
ol-choni.
the-(ox)-hide.
N-e-ipot
And-she-calls
N-e-jo
And-he-says
and-they-enter
the-(ox)-hide,
e-ngoroyom.
the-woman.
e-idip, n-e-jd-ki : ‘ Aiya
she-it-finishes, and-she-them-says-to : { Well
en-du-pugh-u/
(ye)-come-out/
Konyek te-’n-audoto.
Konyek by-the-hole.
ngotonye : ‘ I-’nyia-ki, ti-jing-a/
his-mother : { Return-in-(it), enter (it)/
n-e-ito-ki e-ngoroyoni a-she
and-she-does-again the-woman to-peg
e-ngoroyom
the-woman
Konyek :
Konyek :
opa aa-li-ki ]
formerly I-you-tell 1
N-e-pwonn
And-they-come
nabo-kata, n-e-a.
one-time, and-they-die.
N-e-rik ngotonye
And-they-take their-mother
n-gera,
the-children,
nekwa-kera.
those-children.
‘ Papa, i-nyor-iki 3 K-eitu
* Father, you-it-find 1 ? Did-not
Ni-ki-jo-ki, “ I-lej-isho. ” s
And-you-me-say-to, “ You-lie/* *
n-e-ar
and-they-them-strike (or kill)
eng-ang
the-kraal
e-menye.
of-their-father.
THE STORY OF KONYEK AND HIS FATHER2.
A big dance was once held at which many warriors and maidens
were present. Towards evening the danc'ers dispersed, and each warrior
selected one or more of the girls to accompany him home.
1 And I will cry when I look to see if the enemies are coming.
2 The origin of this tale is doubtful. It is well known throughout Masailand,
144
MASAI STORIES
One of the men, a particularly handsome and well-built fellow,
went away with three sisters. On leaving, he asked the girls where
they would like to go, and they told him they wished to accompany
him to his kraal. He said that it was a long way off, but they
replied that that did not matter.
They started off, and after walking some distance they approached
the kraal. The girls noticed some white things scattered about on
the ground, and asked the warrior what they were. He said that
they were his sheep and goats ; but when they reached their destina¬
tion, they saw that they were human bones. They entered the
warrior’s hut, and the girls were surprised to find that he lived
quite alone.
It transpired later that this warrior was in reality a devil who
ate people ; but it was not known, as he concealed his tail under his
garment. He had even eaten his mother, and had thrown her bones
into the heap of grass which formed the bed.
Shortly after their arrival at the hut, the warrior went outside,
leaving the girls alone. A voice, which came from the bed, startled
them by asking them who had brought them there. They replied
that the warrior had brought them, whereupon the voice told them
to open the mattress. The girls threw off the top layer of grass
exposing the bones to view. The voice, which came from the bones,
then related that she had been the warrior’s mother, and that he had
become a demon, and eaten her. The girls asked the bones what
they should do, and the voice spoke as follows : ‘ The warrior will
come presently and bring you a sheep. Accept it. He will then
go outside again, and, having shut the door, sit down there. Make
a hole in the wall and pass out. If you are asked what the knocking
is, say that you are killing the sheep/
Everything took place as the voice had predicted, and the girls
and is probably of ancient date ; but as the nudity on the part of the men is
notorious, it would be impossible for a Masai warrior to hide his tail, if he
had one, under his cloth or skin.
Amongst the Nilotic tribes it is a common practice for women to wear
a tail of strings behind (Baker, The Albert Nyanza, vol. i, pp. 90, 244, &c., and
Johnston, The Uganda Protectorate , p. 782, &c.), and amongst the peoples visited
by Schweinfurth, and described in The Heart of Africa (vol. i, pp. 77, 136, &c.),
we find that the Dyoor men wore tails of calf skin, and the Bongo 1 tails, like
black horses’ tails, composed of the bast of the Sanseviera/ The Bongo men
and their neighbours, the Mittoo, the Nyam-Nyam, and the Kredy, ‘ also
wear an apron of some sort of skin.’ These people are, or were, cannibals.
(Schweinfurth, Junker, and Journal of the African Society , No. xi, April, 1904.)
KONYEK AND HIS FATHER
145
made a hole in the wall of the hnt through which they passed and
escaped. When they reached the road, however, one of them suddenly
remembered that she had left her heads behind. Her sisters told her
to go and fetch them while they waited for her. She returned to the
hut, but met the warrior, who asked her if he should eat her or make
her his wife. She thanked him for giving her the choice, and said
she preferred the latter.
They lived together for a considerable period, and after a time
the woman presented the demon with a son whom they named
Konyek. From the day of his birth Konyek accompanied his
father on his journeys to the forest in quest of people to devour;
and while the man and the boy ate human beings, they took home
with them for the woman goats and sheep to eat and cows to milk.
One day one of the woman’s sisters came to the kraal to visit her.
As Konyek and his father were both absent when she arrived, the
two women sat and talked until it was time for the visitor to depart.
The weather looked threatening as she rose to take her leave, and
Konyek’s mother cried out to her not to go to the tree in the middle
of the plain, should it rain, for it was her husband’s and son’s custom
to rest there on their way home. But the woman hurried away
without paying attention to her sister’s warning, and when it came on to
rain a little later, she ran to the tree in question, which was a baobab,
and climbed up into it. She had not been there long before Konyek
and his father arrived upon the scene, and stood underneath the tree
to get shelter from the rain. Their appearance recalled to the woman
her sister’s words, and she was greatly alarmed.
Konyek gazed up into the tree, and remarked that there was
something peculiar about it, but his father said it was only because
it was raining hard. Shortly afterwards, however, Konyek saw the
woman, and called out : ‘ There is my meat.’ The woman was forced
to descend, and she gave birth to twins. Konyek picked up the
children, and said : 1 1 will take these kidneys to mother to roast
for me.’
When it stopped raining the two returned home, and Konyek
asked his mother to roast his kidneys for him. But the woman knew
at once that her sister had been put to death, and she hid the children
in a hole in the earth, roasting instead two rats. When they were
ready, Konyek went to the fire, picked them up off the stones, and
ate them, grumbling at the same time because they were so small.
His mother pretended to be very annoyed at this, and turning to her
MASAI STORIES
146
husband, complained of what their son had said. The old man told
her not to mind the boy as he was a liar.
The woman fed and tended the children, who were both hoys, and
gradually they grew. One day she asked her husband to bring
her an ox, which, she said, she wished to slaughter and eat.
Konyek on hearing this request at once pricked up his ears, and
remarked: ‘ It really amuses me to hear of a woman who wants to eat
an ox all by herself. I think those kidneys of mine have something
to do with this matter/ However, the two men searched for an ox
which they procured and brought back with them. They slaughtered
the animal, and left the meat with the woman, after which they went
for a walk in the forest.
As soon as they had departed, the woman let the children come
out of their hole and gave them the ox to eat. They ate till sunset,
when she sent them hack again to their hiding-place.
Konyek and his father returned shortly afterwards, and the former
being very sharp at once noticed the small footmarks on the ground.
‘ I wonder,’ he said, £ what those small and numerous footmarks are.
They are certainly not mine/ His mother, however, stoutly insisted
on the marks having been made by herself or by the two men, and in
this she received her husband’s support. Being annoyed with Konyek
on account of the way he treated his mother, the old man killed him
and ate him. But he immediately came to life again, and cried out :
£ There, I have come back again/
As time passed on the children grew up, and their aunt asked
them one day if they knew that the people who lived in the same
kraal with them were in reality demons and cannibals. She also
inquired if, in the event of her being able to obtain weapons from
her husband, they could put Konyek and his father to death. The
boys replied that they could, but asked the woman what she would
say if her husband wanted to know why she required the weapons.
She told them that she would say she wanted them to protect herself
against any enemies who might come.
When Konyek and his father next returned home, the woman asked
her husband if he would procure two spears, two shields, and two
swords for her, ‘ for,’ she Said, ‘ I am always here alone, and if any
enemies come, I wish to be able to fight with them.’ Konyek
remarked that he had never before heard of a woman who wanted
men’s weapons, and said he thought that those kidneys which he had
brought his mother to roast for him must have something to do with
KONYEK AND HIS FATHER
i47
this request. Notwithstanding Konyek’ s protest the old man obtained
for his wife the weapons she required. When he had given them
to her, she fetched an ox-hide, and asked the two men to lie down on
the ground while she stretched the hide over them and pegged it
down. She told them that when she was ready she would cry out
and see if the enemy came, in which case they could assist her. She
pegged the ox-hide down securely* and asked them if they could get
out. Konyek found a hole and began to crawl out, but his mother
told him to get in again, and she pegged it down once more. She
then raised her voice, and called to the children, who came from their
hiding-place, and killed Konyek and his father.
As Konyek was dying, he said to his parent : ‘ Did I not tell you
so, and you said I lied 1 ’
The hoys, after killing the two devils, took their aunt away to their
father’s kraal.
En-atmi o-’i-moruo o en-gungu enye.
The-story of-the-old-man and the-knee his.
E-iwal-aka opa,
He-it-entered-into formerly,
n-e-tii
and-he-is-there
ol-moruo
the-old-man
ne-me-ata e-ngordyoni, e-ton
who-not-has the-wife, he-sits
ake openy te-’ng-aji
Only alone in-the-hut
enye.
his.
N-e-irur-a kew&rie.
And-he-sleeps-(himself) night.
n-e-nyor-iki
and-he-finds
Ore p’ e-iny-ototo tadekenya,
Now when he-awakes morning,
e-te-ij-a en-gungu,
it-has-swollen the-knee,
ne-m-e-ata
and-not-he-has
ol-tungani
the-man
o-ingur-aa,
who-it-looks-t hither (or beholds),
anake ol-tudutai e-ata
that the-boil he-has
n-e-gir-a ninye
and-he-silent-is he
te-’n-gungu.
on-the-knee.
e-jo
he-says
N-e-ton
And-he-waits (or sits)
to-’l-tau lenye :
in-the-heart his :
il-apa'itin ille,
the-months six,
4 K-ainy6 elle-tudutai
‘ ? What this-boil
n-e-jo
and-he-says
o-tii
which-is-there
en-gungu,
the-knee,
ne-m-e-o-ku
and-not-it-ripen-will
M
pa
so:that
a-dany ? *
I-it-break ? ’
HOLLIS
148
MASAI STORIES
N-e-ito-ki
And-he-does-again
n-e-nyor-iki
and-he-it-finds
n-e-jo :
and-he-says :
a-dany,’
I-it-break/
’n-gera
the-children
n-e-ton
and-he-waits (or sits)
m-e-o-ku, n-e-’ya-u
not-it-ripen-will, and-he-fetches
* Pe ten-ake a-a,
And if-only I-die,
te-’ng-alem,
with-the-knife,
il-apaitin aare,
the-inonths two,
eng-alem,
the-knife,
n-a-a,
and-I-die,
amn
for
n-e-rem
and-he-it-stabs
n-e-puk-u
and-they-come-out
are.
two.
N-e-dum-u,
And-he-tbem-picks-up-hither,
n-e-isbo en-daa,
and-he-them-gives tbe-food,
pokin 00 m-e-tu-bul-u
' all until they-may-grow
N-e-jo-ki :
And-he-them-says-to :
te-’nna-apune. Ore
by-this-cave, Now
li-m-i-yold-lo,
whom-not-ye-know,
N-e-jo
And-tbey-say
n-e- ya
and-he-tbem-takes
n-e-itoti
and-he-them-feeds
aji,
hut,
’ng-olongi
the-days
n-gera
tbe-children
enyena.
bis.
1 Na-kera
O-the-children
ainei !
my!
pe
when
e-pwonu
tbey-come
e-mi-bol-u.’
(ye)-not-open-(it)-hitber/
‘ Aiya.’
‘Very-well/
n-gera :
the-children :
N-e-lo ol-moruo a-ingor-u
And-he-goes the-old-man to-look-hither (or search)
N-e-riny-u-nye.
And-he-returns-hither-himself,
Ore pe e-ba-u
Now when he-arrives-hither
‘ E-ilubulub-o
‘ It-become-soft-bas
en-do-ton-i
(ye)-sit
’1-tunganak
tbe-people
’n-daiki.
the-foods.
e-rany :
he-sings :
kishomi,
gate,
ne-m-e-dany-a,
and-not-it-broken-becomes,
n-e-jo
and-be-says
n-gera
tbe-children
ainei
my
e- n-gungu.
of-tbe-knee.
Inno,
Go,
pasim 1
* child
my,
ta-bol-u-o-ki.’
open-hither-me.’
N-e-bol-u
And-they-him-open-hither
n-gera.
the-children.
3 A pet term meaning Who has given me, or to whom I have given,
happiness.
THE OLD MAN AND HIS KNEE
149
N-e-jing
aji,
And-he-enters
hut,
n-d-iya-u-a.
which-he-brought.
N-e-pwonu
nabo-olong
And-they-come
one-day
n-e-isho
and-he-them-gives
’n-daiki
the-foods
il-mangati,
the-enemies.
n-e-tum
and-they-get (or see)
nenna-kera,
these-children,
na-kera/
O-the-children/
N-e-any
And-they-refuse
N-e-jo
And-they-say
pe ki-’ngur-aa
so-that we-look-thither
ol-openy.’
the-owner.’
N-e-ton-i.
And-they-stay.
Ore pe
Now when
ol-openy
the-owner
o-jo :
which- says :
’n-gera
the-children
n-e-jo :
and-they-say :
m-gera
the-children
lekwa-tunganak :
those-men :
anake
if
1 En-da-bol-u
‘ (Ye)-open-hither
’yook,
e-bol-u.
they-open-hither.
* M-aa-to-ton-f
‘ Let-ns-stay
e-ata
they-have
m-e-mut-o 1
it-set-may
kunna-kera
these-children
e-ba-u
it-arrives-hither
in-gera,
the-children,
‘ E-ilubulnb-o
‘ It-become-soft-has
en-deipa,
the-evening,
n-e-lotu
and-he-comes
n-e-rany
and-he-sings
amei
my
e- n-gungu.
of-the-knee.
lido-singolio
that-song
ne-m-e-dany-a,
and-not-it-broken-becomes,
Inno,
Go,
pasim-ai,
child-my,
n-gera.
the-children.
ta-bol-u-o-ki.’
open-hither-me.’
N-e-bol-n
And-they-him-open-hither
N-e-jo
And-they-say
taisere teipa ni-ki-pwonu
to-morrow evening and-we-come
elle-singolio lo-’l-m<5ruo, pe
this-song of-the-old-man, so-that
lekwa-tunganak :
those-men :
( M-d-irag-d
‘ Let-us-sleep
sii ’yook
also we
pe
so-that
aa-rany
to-sing
e-bol-u
they-open-hither
1 Till sunset.
M 2
150
MASAI STORIES
’yook kunna-kera, ni-ki-pur-oo aa-rik
us these-children, and-we-them-steal-away to-take
en-gop ang.’
the-country our.’
N-e-ton-i
And-they-stay
m-e-ta-ba-iki
it-may-reach
en-deipa,
the-eveiiing,
n-e-pwo
and-tHey-go
en-n-e-Tii
where- they- are- there
‘ E-ilubulub-o
4 It-become-soft-has
’n-gera,
the- children,
ne-m-e-dany-a,
and-not-it-broken-becomes,
n-e-jo :
and- they- say :
’n-gera
the-children
ainei e-’n-gungu. Inno, pasim ai, ta-bol-u-o-ki.’
my of-the-knee. Go, ‘child my, open-hither-me.’
N-e-any in-gera
And-they-refuse the-children
e-ata ’1-tunganak ol-toilo
they-have the-men the-voice
ol-le-menye.
the-of-their-father.
e-bol-u amu
they- open-hither for
kitok m-e-nyanyuk-ye
big not-it-resembles-to
N-e-riny-o
And-they-return- themselves
lekwa-tunganak aa-pwo
those-men to-go
en-gop enye,
the-country their,
n-e-jo-ki ninje
and-they-say-to they
n-e-ingor-u
and-they-look-hither )
(or search) j
ol-oiboni :
the-medicine-man :
ol-oiboni,
the-medicine-man,
‘ I-njo-o ’yook
‘ Give us
ol-chani
the-medicine
li-ki-ny&l
which-we-chew
pe e-rongen-u
so:that they-become-thin-will
’l-toilon
the-voices
lang, pe
our, so-that
ki-tum aa-tu-pur-u
we-get to-steal-hither
’n-gera ni-ki-noto to-’sero.’
the-children whom-we-got (or saw) in-the-forest.’
N-e-jo-ki ol-oiboni : 1 E-njom. Ore
And-he-them-says-to the-medicine-man: ‘ (Ye)-go. Now
pe
i-dol-idolo ’n-daiki
te-’ng-oitoi
ni-m-i-nya-nya
when
ye-see the-foods
s oii-the-road
and-not-ye-eat
0
en-da-ba-i
en-n-e-tii
’n-gera.’
until
ye-may-arrive-thither
where-they-are-there
the-children.’
N-e-pwo.
And-tbey-go.
THE OLD MAN AND HIS KNEE
151
n-e-tum
and-they-see
mme
no
amn
for
Ore eitu e-ba-ya 1,
Now did-not they-arrive-thither,
n-e-jo : ‘ M-d-inos-d elle
and-they-say : ‘ Let-us-eat this
N-e-ito-ki n-e-tum
And-they-do-again and-they-get (or see)
‘ ’Me-toki
‘ No-thing
n-e-ba-ya
and-they-arrive-thither
n-e-jo :
and-they-say :
N-e-pwo,
And-tHey-go,
’n-gera,
the-children,
ne-m-e-dany-a,
and-not-it-broken-becomes,
Inno, pasim ai,
Go, child my,
N-e-iyolo-u
And-they-know-will
Sll
also
enna,
this,
n-e-rany :
and-they-sing :
ol-oiriiri,
the-lizard,
toki.’
thing/
en-dirangoa,
the-ant,
m-aa-ta-dm.’
let-us-it-eat/
en-n-e-tii
where-they-are-dhere
{ E-ilubulub-o
1 It-become-soft-has
n-gera
the-children
amei
my
ta-bol-u-o-ki.’
open-hither-me.’
’n-gera aa-jo
the-children to-say)
(or that) f
e-bol-u, amu
they-open-hither, for
n-e-any
and-they-refuse
lenye, n-e-riny-o
their, and-they-return-themselves
kituak
big
e-? n-gungu.
of-the-knee.
menye,
their-father,
iL.to.ilon
the-voices
aa-pwo
to-go
eng-ang
the-kraal
aa-pwo
to-go
ol-oiboni:
the-medicine-man :
en-gop enye.
the-couritry their.
o-’l-oiboni,
of-the-medicine-man,
‘ Ainyo i-ta-am-a
‘ What ye-ate
1 Ol-oiriiri
The-lizard
and
obo
one
ol-oiboni :
the-medicine-man :
en-dirango.’
the-ant.’
N-e-ito-ki
And-they-do-again
n-e-jo-ki
and-he-them-says-to
te-’ng-oitoi ? 5
on-the-road ? ’
N-e-jo :
And-they-say :
N-e-jo-ki
And-he-them-says-to
taata, ni-m-i-dum-u-mu
now, and-not-ye-pick-up-hither
e-mi-dum-u ninye
(ye)-not-pick-up-hither him
adde en-dirango.’
afterwards (or even) the-ant.’
1 Before they arrived there.
2 En-dirango is a large reddish-brown ant that bites fiercely. It is called
Siafu by the Swahilis. 3 Eng-alaoni is a very small ant.
‘ E-njom
* (Ye)-go
en-ginyi-toki,
the-very-small-thing,
eng-alaoni 3,
the-ant,
en-da-pal
(ye)-leave
i53
MASAI STORIES
N-e-pwo, n-eitu
And-tliey-go, and-did-not
te-’ng-oitoi,
on-the-road,
n-e-ba-ya
and-they-arrive-thither
illo-singolio.
this-song.
e-dum-u toki
tbey-pick-up-bither thing
en-n-e-tii,
where-they-are-there,
n-e-rany
and- they- sing
N-e-bol-u ’n-gera
And-they-open-hitber tbe-cbildren
n-e-dum-u-ni,
and-it-them-picked-up-bitber-is,
ae-ang.
anotber-kraal.
e-jo
they-s*
menye,
their-father,
n-e-rik-i
and-it-them-taken-is
N-e-lotu
And-be-comes
menye
the-fatber
n-eitu
and-did-not
i-’ngur-ai 1,
look-tbither,
n-e-lo
and-be-tbem-goes
teipa,
evening,
e-ngam-aa toki,
it-catches-thither (or answers) thing,
n-e-nyor-iki m-e-tii t5ki,
and-be-finds not-it-is-there thing,
n-e-rany,
and-be-sings,
a-mgor-u
to-look-bitber (or search)
;n-e_jo
and-be-says
n-e-isbir,
and-be-weeps,
too-’ng-angite.
in-tbe-kraals.
N-e-lo
And-be-goes
eng-ang nabo,
the-kraal one,
, n-e-rany,
and-be-sings,
n-eitu
and-did-not
e-tum ;
he-them-gets ;
n-e-lo
and-be-goes
ae-ang,
another-kraal,
n-e-rany,
and-be-sings,
n-e-ning
an d-they-him-hear
in-gera,
the-children,
n-e-ishir.
and-they-weep.
Ore pe
N ow when
e-ning
he-them-hears
menye,
their-fatber,
n-e-kwet,
and-be-runs,
n-e-ba-iki
and-he-reaches
aulo
outside
eng-ang,
tbe-kraal,
n-e-buak
and-be-sbouts
to-’l-toilo kitok.
witb-tbe-voice big.
N-e-jo-ki
And-they-bim-say-to
i-ndasb-o, amu
stand (or wait), for
e-masho.
the-medicine (or charm).
e-isho-ri si
it-tbem-given-is also
ol-orere : ‘ Ee !
tbe-people : ‘ Ho !
e-inos-ye-ki
it-eat-caused-to-bas-been
M-e-jing il-omon
Not-they-enter the-strangers
ninje inna-masho/
them this-medicine.’
le-paiyan,
O-the-old-man,
eng-ang
tbe-kraal
eitu
did-not
1 A nd when he looks.
THE OLD MAN AND HIS KNEE
T53
N-e-pej
And-they-roast
Ore p’
Now when
il-oopeny eng-ang
the-owners the-kraal
e-aku en-gima,
it-becomes the-fire {or hot),
ol-kitok-soit.
the-big-stone.
n-e-jo-ki
and-they-say-to
lido-moruo ol-openy in-gera : ‘ Ta-nga en-gutuk
that-old-man the-owner the-children : c Open, the-moutli
pe i-ij-oo
so-that you-swallow-away
inna-masho/
this-medicine/
N-e-nga ol-moruo
And-he-opens the-old-man
en-gutuk, n-e-nang-ye-ki
the-mouth, and-it-him-thrown-at-is
lido-soit
that-stone
il-goso,
the-throats,
o-tii
which-is-there
n-e-a
and-he-dies
en-gima,
the-fire {or hot),
te-inne.
at-here.
n-e-im
and-it-passes
N-e-ton-i ’n-gera
And-they-stay the-children
e-’n-gungu te-inna-ang.
oDthe^-knee in-this-kraal.
THE STORY OF THE OLD MAN AND HIS KNEE.
There was onee an old man who was unmarried and lived alone in
his hut.
One night he went to sleep, and when he awoke in the morning,
he found his knee was greatly swollen. There was nobody to attend
to him, so he kept quiet as he thought he only had a boil. After
remaining thus for six months, he asked himself how it was the boil
did not come to a head so as to enable him to lance it. He waited
two months more, and as it had not come to a head, he said to
himself : ‘ Even if it kills me, I will lance it/ He therefore took his
knife, and lanced it ; and out came two children.
He looked after the children and fed them, and when they were
old enough, he told them to sit by the door of the cave, while he went
to look for food, and not to open to people they did not know.
On his return he sang :
1 It is now soft, but not yet burst,
My children of the knee1.
Go, my little one, let me in,
Open the door to me/
The children opened the door to him, and he entered, and gave
them their food.
1 The boil on his knee is probably alluded to here.
i54
MASAI STORIES
One day some of the old man’s enemies came to the cave, and said
to the children : ‘ Open the door, children.’ But as the children
refused, they decided to wait until the sun should set to see if the
owner arrived.
The old man returned in the evening, and sang the usual song,
whereupon the door was opened.
The enemies then elected to sleep where they were, and to go the
next evening to sing the same song, and to kidnap the children. So
the next evening they went to the cave and sang :
*It is now soft, but not yet burst,
My children of the knee.
Go, my little one, let me in,
Open the door to me.’
As the voice, however, did not resemble their father’s, the children
refused to open the door.
The men then returned to their own country and consulted a
medicine-man. They told him they wanted to make their voices
resemble an old man’s in order that they could kidnap some children
they had seen in the forest.
The medicine-man told them to go back to where the children were,
and to eat nothing on the road.
But before they reached the cave, they had eaten a lizard and an
ant1 which they found, thinking that these small things would not
matter. On their arrival they sang the song, but the children did
not recognize their father’s voice, and refused to open the door. The
enemies then returned to the medicine-man’s kraal, and, on being
asked what they had eaten on the road, replied : f A lizard and
an ant.'
They were told to go again to the cave, and to pick up nothing
whatever on the way, not even a small ant.
They did as they were told, and when they reached the cave they
sang the song. The children, thinking it was their father, opened
the door, whereupon the men entered and carried them off to their
kraal.
In the evening the old man returned to the cave, and sang, but as
1 No Masai ever touches ants or lizards. All the Nilotic tribes, however,
are very fond of white ants (Johnston, The Uganda Protectorate , p. 776), whilst
the Bongo and Nyam-Nyam, visited by Schweinfurth, ‘reckon as game
everything that creeps and crawls,’ and eat caterpillars, worms, snakes, and
crocodiles (The Heart of Africa, vol. i, pp. 55 and 121).
THE OLD MAN AND HIS KNEE
155
lie received no answer, he looked for the children. When he did not
find them, he wept, and started off to search in the neighbouring kraals.
He arrived at one kraal and sang, hut received no reply. He then
went on to the next one, and sang again, and the children recognized
his voice, and wept. When their father heard them, he went outside,
and shouted loudly. The people told him to stop, and said a spell
had been put on the town, and that no stranger might enter without
eating a certain medicine. They then put a stone in the fire, and
when it was hot, told the old man to open his mouth and swallow
the medicine. The old man opened his mouth, and the stone was
thrown in, and killed him. After this the children of the knee
remained in the kraal.
’L-omon le-’m-biyani o-’l-m&ruo o e-ngoroyoni enye.
The-news of-the-greed of- the- old-man and the-wife his.
E-iwal-aka
He-it-entered-into
ol-moruo
the-old-man
oho,
one,
el-1;
the-neighbour
n-e-ata
and-he-has
kiti.
small.
N-e-jo
And-he-says
enye,
his,
en-giteng
the-ox
n-e-ata
and-he-has
elle-moruo erngoroyoni
this-old-man the-wife
n-e-shul-are
and-he -lives-with
na-pirr naleng,
which-is-fat very,
na-ata en-gerai
who-has the-child
to-’l-tau
n-th e-heart
lenye :
his :
‘ K-aji a-iko peiye
£ How Ldo so-that
enna-kiteng
this-ox
a-yeng
I-slaughter
N-e-jo-ki
And-he-says-to
il-lewa peiye
the-males so-that
ai 1 '
my?'
e-ngoroyoni
the-wife
enye :
his :
‘ Na-ito !
‘ O-the-girl !
a-idur pe
I-move so-that
m-e-tii
a-ipot
I-call
a-jo-ki
I-them-say-to
aa-te-yeng enna-kiteng ang
to-slaughter this-ox our
N-e-jo-ki
And-she-him-says-to
N-e-iny^ototo ol-moruo
And-he-arises the-old-man evening,
e-mouo : Hu ! Huu ! Huuu . . . u !
the-horn : (Noise resembling the blowing of a horn).
1 Singular for plural.
e-ngoroyoni
the-wife
ki-tum
we-get
ol-orere.’
not-they-are-there the-people.5
‘ Aiya/
‘ Very- well/
n-e-osh
andrhe-heats
enye :
his :
teipa,
156
MASAI STORIES
N-e-pwonu
And-they-come
na-shul-are.
which-he-stays-in.
N-e-jo-ki :
And-he-them-says-to :
’l-lewa
the-males
pokin
'all
le-’ng-ang
of-the-kraal
m-e-nyor
not-it-loves
o-sesen
the-body
4 Le-lewa !
4 0 -the -males !
lai enna-ang
my this-kraal
a-iyeu
I-wish
amu
for
n-a-idur
and-I-move
ni-ki-tii,
where-we-are-there,
n-a-iyo-u
and-I-wish-will
n-a-ita-wal
and-I-exchange (or make-change)
N-e-jo-ki ’1-kulikae: ‘ Aiya,
And-they-him-say-to the-others : ‘ Yery-well,
N-e-iny-ototo tadekenya, n-e-irot-isho
And-he-arises morning, and-he-saddles,
in-glshu.
the-cattle
enye
his
and
N-e-pwo
And-they-go
m-e-sh5mo,
that-they-go,
en-gerai
the-child
oopeny,
alone,
en-gijape.
the-air/
i-ndur-a/
move/
n-e-osh
and-he-beats
e-ngoroyoni
the-wife
enye, n-e-irag
their, and-they-sleep
Ore pe e-keny-u,
Now when it-dawns,
4 Na-ito ! '
4 O-the-girl ! ’
N-e-iruk-isho
And-she-replies
N-e-jo-ki ;
And-he-her-says-to :
en-giteng2? ’
the-ox ? ’
N-e-jo-ki
And-she-says-to
lai ! K-aji
my ! How
N-e-iko
And-they-it-do
n-a-nap-ita
and-I-carfying-am
e-boit-are
he-is-together-with
kiti.
small.
n-e-ita-y-u
and-they-put-out-hither-will
inna-olong.
this-day.
n-e-jo-ki ol-morno e-ngoroyoni
and-he-says-to the-old-man the-wife :
eng-ang
the-kraal
e-ngoroy5m :
the-woman :
4 K-aji
‘ How
4 An/
4 Yes/
ki-ngo
we-do
pe
and
mi-ki-yeng
not-we-slaughter
ol-moruo lenye :
the-husband her :
tini ki-yeng
if we-slaughter
Mi-ki-atd ol-chokut,
Not-we-have the-herdsman, one;
en-gerai kiti, are/
the-child small, two/
Donkeys are used for transporting loads from one kraal to another.
Why have we not slaughtered the ox ? 3 And there are two reasons.
e-ngoroyom
the-woman
ki-ngo
we-do
are °.
two.
nanu
I
4 Ol-lee
4 The-male
en-giteng ?
the-ox ?
nabo ;
GREED OF THE OLD MAN AND HIS WIFE
157
ol-moruo :
the-old-man :
N-e-jo
And-he-says
en-ni-ki-ngo.
the-which (or what)-we-do.
n-a-ingu-a
and-I-you-leave-thither
‘ Woi !
‘Oh!
a-iyolo
I-know
pae nanu
and I
A-rem en-giteng em-biding,
I-stab the-ox the-nape-of-the-neck,
i-yeng-ita1,
you-it-skinning-are,
n-a-nap
and- I-him- carry
shoo.
grazing-ground.
ta-pej-o
roast
Kake
But
tini
when
n-gin
the-meats
peiye
so-that
m-e-shomo
that-they-go
Ore
Now
n-e-mut-u 3,
and-it-set-will,
te-’ng-oriong 4,
on-the-back,
P
when
i-ndip
you-it-fmish
ten a-lotu
when I-come
e-idip-ate V
they-have-finished-become/
ol-moruo, n-e-rem en-giteng
the-old-man, and-he-stabs the-ox
n-e-dum-u e-mootyan o
and-he-picks-up-hither the-quiver and
in-gishu
the-cattle
’n-glshu.
the-cattle.
’nji eng-olong a-iyou
thus the-sun to-wish
en-gerai a-iya
the-child to-take
a-te-yeng-a,
to-skin,
n-a-inep-u
and-I-them-meet
N-e-iny-ototo
And-he-arises
em-biding,
the-nape-of-the-neck3
eng-duo, n-e-nap en-gerai, n-e-osh
the-bow, and-he-carries the-child, and-he-beats
daa,
feeding-place,
e-iko
it-does
n-e-irita
and-he-herds
n-e-irur-a en-gerai
and-he-sleeps-(himself) the-child
ne-ita-do-u ol-mdruo,
and-he-him-makes-descend-hither the-old-man,
n-e-irag-ye ti-dlo oo-’l-kujit.
and-he-liim-lie-down-causes-to in-place of-the-grasses.
N-e-lo ol-moruo a-riny-u ’n-glshu, amu
And-he-goes the-old-man to-return-hither the-cattle, for
e-shomo en-n-e-lakwa.
they-went the-which (or where)-it-is-far.
Ore pe e-ba-u, n-e-ingor-u
Now when he-arrives-hither, and-he-looks-hither (or searches)
n-e-tii en-gerai, n-e-la-u.
where-he-is-there the-child, and-he-him-miss-will.
N-e-jo: ‘A-pik en-gima amu taata n-e-nya
And-he-says : ‘ I-put-in the-fire for now and-it-him-eats
e-weji
the-place
A-yeng means to skin as well as to slaughter. 2 They are ready.
3 Two p.m. 4 The child is sleeping on the old man’s back.
158
MASAI STORIES
en-gima,
the-fire,
n-e-ishir,
and-he-cries,
n-a-kwet
and-I-run
A\o
place
a-dum-u
to-pick-up-hither
eitu
did-not
e-dup
it-him-gets
en-gima/
the-fire/
N-e-ipir-u
And-he-lights-with-fi re- sticks
en-gima,
the-fire,
n-e-pej
and-he-burns
en-gop,
the-ground,
n-e-lo
and-it-goes
en-gima,
the-fire,
n-e-ba-iki en-gerai,
and-it-reaches the-child,
n-e-kwet
ol-moruo,
n-e-jo
ta-ba-iki
n-e-nyor-iki
and-he-runs the-old-man, and-he-says reach- (him), and-he-him-finds
e-tua duo en-gerai.
he-died a-short-while-ago the-child.
N-e-tu-’ngw-aiye duo ol-m<5ruo e-ngoroyoni
And-he-left- thither a-shprt-while-ago the-old-man the-woman
e-yeng-ita en-giteng, n-e-jo si ninye
she-skinning-is the-ox, and-she-says also she
e-ngordy5ni te-yeng-a en-giteng 2, ore en-oshi-kata pe
the-woman skin the-ox, now the- very 3-time when
e-ba-ya e-maal, n-e-rem kewan eng-ongu
she-arrives-thither the-dewlap, and-she-stabs herself the-eye
te-'ng-alem,
with-the-knife,
n-e-pwonu
and-they-come
Onaa,
n-e-kwet
and-she-runs
sl-motonyi,
the-birds,
Well, and-he-drives-hither
a-lo
to-go
n-e-mut
and-they-finish
ol-moruo
the-old-man
a-irur-a,
to-lie-down-(herself),
en-giteng
the-ox
’n-gishu
the-cattle
pokin.
‘all.
ang.
kraal.
P
when
Ore ake
Now only
kishomi, n-e-ning
gate, and-he-hears
eng-ongu ai
angae
who
the-eye my ! *
ai,
my,
N-erjo
And-she-say
N-e-jo
And-he-says
e-tu-mut-a
it-him-finished
e-ishia-ki-no ’n-glshu
tliey-are-opposite-to-one-another the-cattle
oL-moruo e-ngoroyoni e-ishir : ‘ Oi !
the-old-man the-woman she-weeps : 1 Oh !
n-e-jo ol-moruo : 1 En-domoni
and-he-says the-old-man : c The-woman-who-has-borne
ni-ki-to-li-kyo ? ’
who-(he)-you-told 1 ’
c Ainyo, ol-lee lai.’
* What, the-male my/
‘ En-gerai duo
£ The-child a-short-while-ago
e-ngoroyoni :
the-woman :
ol-moruo ;
the-old-man :
en-gima.
the-fire.’
1 And when he reaches him.
3 And while she was skinning the ox.
3 Lit. always.
GEEED OF
THE OLD
MAN AND
HIS WIFE
159
N-e-jo
e-ngoroyoni :
‘Oi!
en-gerai
ai ! ’
And-she-says
the-woman :
; ‘Oh !
the-child
my ! ’
N-e-jo
ol-moruo :
‘ Kodee
’n-giri ] 5
And-he-says
the-old-man :
‘ Where
the-meats 1 ’
N-e-jd-ki
And-she-him-says-to
e-ngor5y5m :
the-woman :
‘ E-ta-am-a
‘ They-them-have-eaten
T-motonyi.5
the-birds.’
N-e-jo
And-be-says
Onaa, n-e-ishir
Well, and-it- weeps
ol-moruo :
tbe-old-rnan :
{ Oi !
‘Oh!
n-gin
the-meats
ainei ! ’
my
eng-aji
the-hut (or family)
poki,
'all,
e-jo
he-says
ol-moruo :
the-old-man :
‘Oi!
‘Oh!
en-gerai
the-child
E-’ngur-ai
(Ye)-look-thithe
na-ta-ar-a
which-struck
n-e-la-u
and-they-lose-will
eng-ongu.
the-eye.
N-e-pwo
And-they-go
! ’n-giri
ainei
! ’ n-e-jo
! the-meats
my !
’ and-she-SE
ai !
Oi!
eng-ongu
my !
Oh!
the-eye
taa
elle-orere,
(or Behold)
well
this-people,
kullo :
n-e-la-u
these :
and-
they-lose-will
e-ngoroyom :
the-woman :
my! ’
amu
for
en-giteng,-
the-ox,
n-e-la-u
and-she-lose-will
aa-shul-are
to-stay-together-with
ol-orere
the-people
em-biyani
the-greed
en-gerai,
the-child,
e-ngoroyoni
the-woman
te-’n-guruna.
in-the-shame.
THE STOEY OF THE GEEED OF THE OLD MAN
AND HIS WIFE.
There was once upon a time an old man who lived in a kraal with
his neighbours. And this old man had a wife and a small child, and
he possessed a very fine ox.
One day he said to himself : ‘ How shall I slaughter my ox ? ’ and he
said aloud to his wife : ‘ My child ! I will call the men and tell them
that I am going to move. We can then slaughter our ox all by our¬
selves.’
His wife agreed, and in the evening the old man blew his horn as
a signal to his friends that he had something to tell them. His
neighbours collected together, and he told them that he wished to
move as the air did not agree with him. The others consented, and
i6o
MASAI STORIES
in the morning he saddled his donkeys, separated his cattle from the
rest, and started off, accompanied by his wife, who was carrying the
child.
When they had gone some distance, they halted and erected their
kraal, after which they rested.
At dawn the next day the old man called his wife, and asked her
why they had not yet slaughtered their ox. The woman replied :
‘ My husband ! How shall we manage to slaughter the ox ? There
are two things to be considered, the first is that we have no herdsman,
and the second, that I am carrying the baby/ The old man then said :
* Oh, I know what we will do. I will stab the ox in the neck, then
I will leave you to skin it, and I will carry the child to the grazing
ground. But when you have skinned the animal, roast some meat so
that it will be ready on my return.’
The old man then killed the ox, after which he picked up his bow
and quiver, put the child on his back, and drove the cattle to the
grazing ground, where he herded them.
In the afternoon, as the child was asleep, the old man put it down
in the grass, and went to drive back the cattle, for they had wandered
far. But when he returned to the spot where he had left the child,
he was unable to find it, so he decided to set light to the grass, ‘ for,’
he thought, ‘ when the fire reaches the child, it will cry, and I will
run to the place and pick it up before it is burnt.’ He made a fire
with his fire-sticks, and the fire travelled to where the child was. He
ran to the spot, but when he reached it, he found that the child was
dead.
The old man had left his wife in the morning skinning the ox.
And while she was skinning it — she had just reached the dewlap —
the knife slipped, and she stabbed herself in the eye. She went and
lay down, and the birds came and finished the meat.
After the child was burnt, the old man drove the cattle to the
kraal, and when they were opposite to the gate, he heard his wife
weeping, and saying : ‘ Oh, my eye ! ’ He therefore asked her who
had told her the news.
* What news *1 ’ she inquired.
* The child has been burnt,’ he replied.
The woman exclaimed : ‘ Oh, my child ! ’
The old man then asked where his meat was, and his wife informed
him that the birds had eaten it, whereupon he cried out : ‘ Oh, my
meat ! ’
GREED OF THE OLD MAN AND HIS WIFE 161
They both wept, the old man crying : 4 Oh, my meat ! ’ and the
woman : £ Oh, my child ! Oh, my eye ! 5
Look well at these people. It was for their greed that they were
punished ; they lost their child and their ox, the woman lost her eye,
and they had to return in shame to their former home.
’L-omon le-’ngoroyoni oo ’n-gera
The-news of- the- woman and tbe-children
o-T-ngaboli.
of-the- sycamore-tree.
E-tii opa
She-is-there formerly
ol-mdruo, n-e-ton ing-olongi
the-husband, and-she-sits the-days
N-e-isho nabo-olohg,
And-she-gives (or does-this) one-day,
elle-sina 1-a-ata ’ng-olongi
this-trouble which-I-have the-days
a-ata, ne-me ol-moruo. A-lo
I-have, and-no the-husband. I-go
e-ngoroyoni
the-woman
pokin e-ata
* all she -has
ne-me-ata
who-not-has
o-sina.
the-trouble.
n-e-jo: 4Ainyo
and-she-says : £ What
pokin ? ’Me en-gerai
'all1? No the-child
a-ingor-u
to-look-hither (or search)
ol-oiboni pa
the-medicine-man so-that
N-e-lo,
And-she-goes,
n-e-jo-ki :
and-she-him-says-to :
N-e-jo-ki
And-he-her-says-to
N-e-jo e-ngoroyoni :
And-she-says the-woman :
a-tum
I-get
n-e-tum
and-she-gets (or sees)
4 Li-oihoni !
4 0 -the-medicine-man !
ol-oiboni :
the-medicine-man : 4
m-gera.
the-children/
ol-oiboni,
the-medicine-man,
a-ata o-sina/
I-have the-trouble/
4 O-sina le-’nyo ? ’
The-trouble of- what ? ’
amu
for
a — ta — a
I-have-become
kitok, ’me ol-moruo
big, no the-husband
N-e-jo-ki
And-he-her-says-to
i-’yeu ? Ka, ’n-gera
you-want 1 How, the-children
N-e-jo e-ngor5yoni:
And-she-says the-woman :
4 1-’ngur-ai,
Look-thither )
(or Behold), J
a-ata, ne-me
I-have, and-no
ol-oiboni : 4 N-aa ’nyo
the-medicine-man : 4 And-they-are what
anake ol-moruo ? 9
n-gera.
the-children/
4 M-a-iyeu
4 Not -I- wish
the-husband ? ’
ol-moruo,
the-husband,
a-iyeu
I-wish
n-gera.
the-children/
1 62
MASAI STORIES
N-e-jo-ki
And-he-her-says-to
i-’ngor-u
look-hither (or search)
ni-i-ndim
which-you-are-able
ore
now
pe
when
a-iput,
to-fill,
ol-ngaboli
the-sycamore-tree
kunna-motlo
these-cooking-pots
n-i-lo iye
and-you-go you
N-e-lo
And-she-goes
en-n-e-ti-aka
the-which (or what)-he-her-said-to
n-e-sot-u ’1-nganaiyok,
and-she-gathers-hither the-fruits,
n-e-shum ti-atwa
and-she-them-places within
a-lilit-a 00
ol-oiboni : 1 Inno,
the-medicine-man : - Go,
’motlo uni araki ’n- gum ok
the-cooking-pots three or the-many
a-tu-dum-u te-’ng-golon. Inno,
to-pick-up-hither with-the-strength. Go,
i-tum, n-i-lo
you-them-get, and-you-go
o-ata ’1-nganaiyok, n-i-pik
whieh-has the-fruits, and-you-tHem-put-in
n-i-shum
and-you-them-place
^-lilit-a.’
a-ingor-u
to-look-hither
ti-aji,
in-hut,
to-walk-(yourself).’
e-ngoroyoni,
the-woman,
to- walk- (herself)
N-e-jo
And-she-says
loo-’n-gera
of-the-children
e-ning-o
it-heard-becomes
N-e-jo
And-she-says
n-e-nyor-iki
and-she-finds
e-idip-a
they-finished-have
shoo,
grazing-ground,
until
n-e-iput
and-she-fills
aji,
hut,
m-e-ta-a
it ^-may-become
wou
come
ang A,
kraal,
n-e-mng
and-she-hears
n-e-iko
and-she-does
ol-oiboni
the-medicine-man,
i-motlo,
the-cooking-pots,
n-e-lo
and-she-goes
teipa.
evening.
ol-toilo
the-voice
n-e-jo
and-she-J
‘ Ana-i-jo
‘ If-you-say (or Why)
loo-’n-gera ti-ang 1 ’
of-the-children in-kraal 1 ’
en-n-e-taana 2,
the-which (or where)-it-is-near,
e-igUran,
they-play,
ol-toilo
the-voice
ti-nyik-u
approach-hither
e-iput-a
they-fill’ed-have
pokin, e-tii ’1-ayok
all, they-are- there the-boys
e-to-or-o ’n-doiye eng-aji,
they-have-swept the-girls the-hut,
n-gera
the-children
eng-aji
the-hut
enye,
her,
n-giasin
the-works
enye
her
1 And When she comeS to the kraah
2 And when she approaches nearer.
WOMAN AND CHILDREN OF SYCAMORE TREE 163
n-e-rany il-muran
and-they-sing the-warriors
n-e-ngas-aki ’n-gera kutiti.
and-they-her-greet the-children small.
N-e-aku
And-she-becomes
N-e-ton
And-she-stays
’n-gumok-olongi.
tbe-many-days.
N-e-isho nabo-olong,
And-she-gives (or does-tbis) one-day,
’n-gera, n-e-jo : ‘ Ainyo
and-sbe-says : ‘ Wbat
ti-aulo,
in-outside-tbe-kraal,
n-gera
tbe-cliildren
e-ngoroyoni
tbe-woman
a-boit-are
to-be- with
en-garsis.
tbe-rich-person.
’n-gera
the- children
enyena
her
the-children,
N-e-gir-a
And-they-silent-are
kunna-ghera
these-children
n-e-ilepilep-aki
and-she-scolds
o-’l-chani h ’
of-the-tree % ’
mnje n-gera ;
they the-children ;
e-iro-rie ; n-e-isho
they-her-speak-with ; and-they-give (or do-this)
e-ipung ngotonye a-lo
she-goes-ont their-mother to-go
n-e-iturur-o
and-they-collect-themselves
eitu
did-not
V
when
pokin,
'all,
n-e-pwo
and-they-go
o-mgu-a,
which-they-leave-thither (or come-from),
aa-aku ’1-nganaiyok.
to-become the-fruit.
ake
only
’ng-angite,
the-kraals,
ol-opa-shani
the-former-tree
n-e-ito-ki
and-they-do-again
N-e-jo
And-she-says
m-e-tii
not-they-are-there
n-e-ito-ki
and-she-does-again
n-e-jo-ki
and-she-says-to
taata
to-day (or now)
ni-ki- jo-o
whom-you-me-gave
wou
come
a-lo
to-go
e-ngoroyom
the-woman,
n-e-nyor-iki
and-she-finds
nabo,
one,
eng-ang
t.he-kraal
mnye,
she,
n-e-ishir
and-she-weeps
o-’l-oiboni,
of-the-medicine-man ,
ol-oiboni :
the-medicine-man :
i-ngu-na ?
you-done-have ?
n-aa-shomo/
and-they-me-have-gone.*
‘ Ainyo
4 What
’N-opa-ghera
The-former-children
S1I
again
HOLLIS
1 And when the woman comes.
N
164
MASAI STORIES
N-e-jo-ki ol-oiboni :
And-he-her-says-to the-medicine-man :
a-iyolo en-n-i-ngo Ltaata.’
I-know the-which (or what)-you-do now.’
N-e-ikilikwan e-ngoroyoni : 4A-lo
And-she-him-asks tke-woman 4 1- go
ol-opa-shani ? *
the-former-tree ? ’
4 Meknre
4 Not-again
a-ingur-aa
to-look-thither
N-e-jo-ki ol-oiboni: 4Inno, te-tem-a.’
And-he-ber-says-to tbe-medicine-man : 4 Go, try.’
N-e-lo e-ngoroyoni a-iya ’n-opa-motlo,
And-she-goes the-woman to-take the-former-cooking-pots,
n-e-ilep-aki ol-ngaboli.
and-she-cliinbs-into tbe-sycamore-tree.
Ore pe e-ba-iki ’Lnganaiyok, n-e-puk-u
Now wHen sbe-reaches the-fruits, and-they-come-out
’ng-onyek too-T-nganaiyok pokin d-ingor e-ngoroyoni.
the-eyes from-the-frnits ' all to-look-at the-woman.
N-e-irut e-ngoroyoni,
And-she-starts tbe-woman,
n-eitu
and-did-not
e-ito-ki
sbe-does-again
a-idim a-ta-do-u to-’l-chani 1.
to-be-able to-descend-bitber from-tbe-tree.
N-e-pwonu ol-orere 4-ita-y-u,
And-tbey-ber-come tbe-people to-take-out-hither,
n-eitu ae-olong e-ito-ki a-lo
and-did-not another-day sbe-does-again to-go
a-ingor-u ’n-gera.
to-look-bitber (or search) tbe-cbildren.
THE STORY OF THE WOMAN AND THE CHILDREN
OF THE SYCAMORE TREE.
There was once a woman who had no husband, and she lived for
many days in trouble. One day she said to herself: 4 Why do
I always feel so troubled It is because I have neither children nor
husband. I will go to the medicine-man and get some children.’
She went to the medicine-man and told him she was unhappy
owing to the fact that although she had now grown old she had
neither husband nor children. The medicine-man asked her which
she wanted, husband or children; and she told him she wanted children.
1 And she is unable to again descend from the tree.
WOMAN AND CHILDREN OF SYCAMORE TREE 165
She was instructed to take some cooking-pots — three or as many
as she could carry — and to search for a fruit-bearing sycamore,
to fill the pots with the fruit, to put them in her hut, and to go for
a walk.
The woman followed out these instructions implicitly. She
gathered the fruit, filled the pots, placed them in her hut, and went
for a walk till the evening.
On arriving near the kraal, she heard the sound of voices and
asked herself: ‘Why does one hear the voices of children in the
kraal? ' She approached nearer, and found her hut filled with
children, all her work finished, the boys herding the cattle, the hut
swept clean by the girls, the warriors singing and dancing on the
common, and the little children waiting to greet her. She thus
became a rich woman, and lived happily with her children for many
days.
One day, however, she scolded the children, and reproached them
with being children of the tree. They remained silent and did not
speak to her; then, when she went to see her friends in the other
kraals, they returned to the sycamore tree, and became fruit again.
On her return to her own kraal, the woman wept bitterly when she
found it empty, and paid another visit to the medicine-man, whom
she taxed with having spirited away her children.
The medicine-man told her that he did not know what she should
do now, and when she proposed to go. and look at the sycamore tree,
he recommended her to try.
She took her cooking-pots to the tree and climbed up into it. But
when she reached the fruit they all put forth eyes and stared at her.
This so startled her that she was unable to descend, and her friends
had to come and help her down.
She did not go to the tree again to search for children.
’L-omon le-Menye-Marogo.
The-news of-The-Father-(of)-Marogo.
E-tii opa ol-moruo
It-is-there formerly the-old-man
Menye-Marogo, n-e-ulu
The-Father-(of)-Marogo, and-he-is-gluttonous
o-j-i
who-called-is
illo-moruo,
this-old-man,
n-e-ata en-dito na-j-i Marogo.
and-he-has the-daughter who-called-is Marogo.
MASAI STORIES
1 66
naleng,
very,
e-nyor
he-loves
ol-kilikwai,
the-messenger (or news),
Ore oshi e-tii, n-e-iba-yu menye
Now always she-is-there, and-he-her-dislike-will her-father
m-e-iyeu n-e-isho-ri Marogo en-daa amu
not-he-wishes and-it-given-is Marogo the-food for
illo-moruo en-daa naleng.
this-old-man the-food very.
N-e-T-u e-iigoroyoni e-illo-m6ruo eng-ae-kerai.
And-she-bears the-wife of-this-old-man the-other-child.
Ore p’ e-I-sho e-ngoroyoni, n-e-iyam-i
Now when she-bears the- woman, and-ifc-married-is
Mar5go, n-e-lo eng-ang o-’l-m6ruo lenye.
Marogo, and-she-goes the-kraal of-the-hnsband her.
N-e-ton ninve Menye-Marogo a-boit-are
And-he-stays he The-Father-(of)-Marogo to-be-together-with
o en-gerai kiti.
and the-child small.
N-e-iri-u Marogo
And-she-sends-hither Marogo
‘ En-di-aki 1
£ (Ye)-say-to
m-e-etu taisere, amu
that-they-come to-morrow, for
ol-moruo lai ol-kiteng/
the-husband my the-bullock/
N-e-tii Menye-Marogo eng-41o
And-he-is-there The-Father-(of)-Marogo the-neighbourhood
oo-'n-gishu, n-e-iri-waa ngoto-Marogo
of-the-cattle, and-she-sends-thither the-mother-(of)-Marogo
ol-kilikwai : £ En-di-aki 1 Marogo, ££ E-pwonu
the-messenger (or news) : £ (Ye)-say-to Marogo, £< They-come
taisere minyi oo ngutunyi.” ’
to-morrow your-father and your-mother.” *
Ore pe e-pwonu ’n-glshu, n-e-jo-ki
Now when they-come the-cattle, and-she-says-to
ol-moruo lenye : £ Menye-Marogo,
the-husband her: £ The-Father-(of) -Marogo,
Marogo/
Marogo/
e-ngoroyoni enye
the-wife his
n-e-jo-ki :
and-she-him-says-to :
papa
father
and
e-yeng
he-slaughters
yeyo
mother
taisere
to-morrow
e-ngoroyom
the-woman
e-te-jo
she-said
1 Plural verb used with singular subject.
THE FATHER OF MAROGO
1 67
N-e-jo ol-m6ruo :
And-he-says the-old-man :
N-e-jo-ki
And-she-him-says-to
pesho. I-’nining-o
for-nothing. Listen
‘ Ainy6
‘What
e-jo
she-says
en-gerai
the-child
N-e-jo-ki :
And-he-her-says-to :
N-e-jo-ki :
And-she-him-says-to :
e-menengani ? 5
the-corpse 1 ’
e-ngoroyoni : ‘ Mi-dek
the-wife : ‘ Do-not-curse
m-aa-to-li-ki en-n-e-jo/
let-me-you-say-to the-which-she-i
(or what)
‘ To-lim-u/
‘ Relate/
‘ E-jo
‘ She-says
■'}
taisere
to-morrow
eng-ang
the-kraal
enye
her
amu
for
Marogo,
e-yeng
he-slaughters
maa-pe
let-us-go
ol-apntani
the-so'n-in-law
lino
your
ol-kiteng/
the-bullock/
N-e-jo
And-he-says
e-lio
ol-moruo :
the-old-man :
a-jo
‘Hoi!
‘Ha!
it-was-visible (or apparent) to-say (or that)
N-e-iny-ototo
And-they-arise
tadekenya,
morning,
Ore
Now
te-’ng-oitoi,
on-the-road,
o-tii
which-is-there
eng-are
the-water
N-e-jo-ki
And-she-him-says-to
‘ Ta-ret-okoki en-gerai/
‘ Help-me the-child/
N-e-jo-ki
And-he-her-says-to
n-e-pwo.
and-th'ey-go.
n-e-tum
and-they-get (or see)
kitok.
big.
e-ngoroyoni
the-woman
e-Marogoi ai,
the-Marogo my,
nu o-to-T-u-o/
[ who-her-bore )
(or begot)/ J
ol-moruo :
the-old-man :
ol-keju
the-river
ol-moruo :
the-old-man :
‘An,
‘ Bring (it),
m-a-ita-lang-a,
that-I-it-make-cross,
e-moti ai
the-pot my
m-e-’ya-wa
that-it-it-carry-may
N-e-jing
And-he-enters
pe
and
o-’l-kine.
of-the-goat.
eng-are/
the-water/
i-nda-lang-u
you-make-cross-hither
sn ye
also you
Ni-mi-njo
And-not-you-give (or let)
ol-moruo
the-old-man
atwa
eng-are.
the-water.
i68
MASAI STORIES
Ore
Row
eitu
did-not
e-ba-iki
lie-reach
em-bolos
the-middle
e- ng-are,
of-the-water,
n-e-uap
and-it-snatches
R-e-ishir
And-she-weeps
‘ Ti-gir-ayu,
‘ Be-silent,
en-gerai
the-child
eng-are,
the-water,
n-e- ya.
and-it-him-takes.
e-ngoroyom,
the-woman,
n-e-jo-ki ol-mdruo :
and-he-her-says-to the- old-man :
amu
for
e-ngam-n
they-catch-hither
en-gerai
the-child
lekwa
those
oo-tii
who-are-there
* ’L-oiye !
‘ The-friends !
R-e-iruk-isho
And-they-reply
R-e-jo :
And-he-says :
R-e-itoki
And-they-do-again
lido-toilo lenye.
that-voice his.
abori ol-keju/
below (or further-down) the-river/
d-tunganak
the-men
R-e-ipot-isho :
And-h'e-calls :
oo-tii
who-are-there
abori
below
ol-keju ! *
the-river ! ’
T-kak
the-trees
‘ E-mbuhg-a
‘ (Ye)-seize
T-kak
the-trees
le-’ng-are.
of-the-water.
inna-kerai.,
this-child/
aa-ngam-u
to -catch-hither (or answer)
R-e-jo-ki
e-ngoroyoni :
‘ I-to-ning-o ? ’
And-he-says-to
the-woman :
‘ You-it-heard 1 ’
R-e-jo
e-ngoroyoni :
‘Ee/
And-she-says
the-woman :
‘ Yes/
R -e-jo :
‘ Maa-pe
naa/
And-he-says :
‘ Let-us-go
then/
R-e-pwo.
And-they-go.
Ore pe
e-lam
ol-keju, n-e-jo-ki
Row when
they-leave-behind the-river, and-she-says-to
e-ngoroyoni
the-woman
ol-mdruo :
the-old-man :
‘ Kodee
c Where
T-tunganak
the-men
1-i-te-jo
whom-you-said
e-tu-dum-u-tua
they-picked-up-hither
R-e-jo-ki
And-he-her-says-to
e-moda oshii
they-are-foolish always
m-i-I-u ae 1 ’
not-you-bear other ? ’
en-gerai h ’
the-child % 3
ol-moruo :
the-old-man :
’ngoroyok.
the-women.
maa-pe amu
let-us-go for
‘Ih!
‘Ugh!
Ten e-imin inna,
If it-is-lost this-one,
THE FATHER OF MAROGO
169
N-e-pwo.
And-th’ey-go.
Ore pe e-ba-'iki
Now when they-reach
ol-moruo ’1-tunganak
the-men
aulo eng-ang,
outside the-kraal,
e-yeng-ita
they-slaughtering-are
e-ngoroyoni to-’l-kuma
the- woman with-the-club
e-yeng-ita-i
it-slaughtered-being-is
ninye e-rojata
he the-beckoning
e-to-osh-o to-5l-kuma
he-her-has-struck with-the-club
n-e-dol
and-he-sees
ol-kiteng,
the-bullock,
a-jo-ki :
to-say-to :
ol-kiteng/
the-bullock/
e-roj \
he-her-beckons,
el-lughunya,
the-head,
the-old-man
n-e-roj
and-he-beckons
4 1-’ngur-ai,
‘ Look-thither,
N-e-jo
And-he-says
n-e-nyor-iki
and-he-finds
n-e-puk-u o-sarge.
and-it-comes-out the-blood.
N-e-jo : ‘ Oi ! e-ngoroyoni ai ! 1
And-he-says : ‘ Oh ! the-wife my ! ’
N-e-dum-u ’n-gulughok, n-e-pet-ye
And-he-picks-up-hither the-earths, and-he-them-plasters-with
el-lughunya 2, n-e-jo-ki: { Tini ki-pwo eng-ang
the-head, and-he-her-says-to : 4 When we-go the-kraal
e-’n-gerai, m-i-lo a-jo nanu 1-aa-to-osh-o ; naa,
of-the-child, not-you-go to-say I who-(I)-you-struck ; then,
tini ki-njo-ri ’n-giri kumok, ni-i-jo,
if it-you-given-is the-meats many, not-you-say,
pe
and
ki-njo
you-me-give
Ni-m-i-ata
And-not-you-have
ang.
kraal/
“ A-ta-rap-oshe,” tu-shum-a
“ I-have-had-enough-to-eat/’ put-(them)-down
nanu amu m-a-rap-osho.
me for not-I-have-ehough-to-eat.
en-gerai taata, ni-i-ndim a-ta-nap-a
the-child now, and-you-are-able to carry
Onaa, n-e-ton-i te-’ng-ang
Well, and-they-stay in-the-kraal
00 m-e-to-riny-u-nye
until they-may-return-hither-themselyes
n-e-’ya e-ngoroyoni ’n-giri naa-te-lek-u-tua,
and-she-takes the-woman the-meats which-remained-hither (or over),
naa-lo ol-m6ruo a-inos ti-aji.
wliich-he-goes the-old-man to-eat in-hut.
1 And he thinks he is beckoning to her.
2 And he plasters her head with them.
n-giri
the-meats
e-’n-gerai
of-the-child
eng-ang
the-kraal
enye,
their
enye,
their,
170
MASAI STORIES
THE STORY OF THE FATHER OF MAROGO.
There was once upon a time an old man called c The Father
of Marogo’ who was a great glutton. He had only one daughter,
Marogo, hut he disliked the child very much as he had to provide
food for her.
After a while, his wife gave birth to a second child, and about the
same time Marogo was married, and moved to her husband’s kraal.
The old man then lived alone with his wife and baby.
One day Marogo sent a messenger to invite her parents to come
on the morrow to her husband’s kraal as they intended to slaughter
a bullock. When the messenger arrived, Marogo’s father was away
from home attending to his cattle, so the message was delivered to his
wife, who replied that they accepted.
The cattle returned in the evening, and the woman said to her
husband : c Father of Marogo, Marogo has sent us a message.’
He replied, c What did the hag say ? ’
The woman rebuked him for calling their daughter names, and
told him that their son-in-law was going to slaughter a bullock the
next day, and that Marogo had bidden them to the feast.
Marogo’s father was delighted, and cried out : £ Ah ! my dear
MarOgo. Anybody could see that she is my daughter.’
The next morning they started for their son-in-law’s kraal, and
on the road came to a big river. The woman, who had been carrying
the baby, called out to her husband to help her. The old man told
her to bring him the child and he would take it across ; at the same
time he gave his wife his clay pot, which he had exchanged for a goat,
and instructed her not to let the water sweep it away.
He then entered the river, but before he reached the middle, he let
go the child and the current carried it away. The woman burst into
tears, but her husband told her to be quiet as the child would be
picked up lower down the stream. He called out to some imaginary
people, and when the sound ceased echoing among the trees, he said :
‘ Seize this child.’ The echo came back to them, and he asked his wife
if she heard the reply, after which he proposed that they should go on.
As they were leaving the bank, the woman asked him where the
men were who had picked up the child. Marogo’s father replied :
‘You women are such fools! Even if this child is lost, won’t you
bear another ? ’
They continued their journey, and when they arrived near Marogo’s
Plate VIII
Inside a Masai kraal.
Masai woman erecting kraal.
THE FATHER OF MAROGO
171
kraal, the old man saw the people slaughtering the bullock. As his
wife was some way behind, he beckoned to her with his club in order
to point out to her that the feast had commenced. He thought
he was only beckoning to her, but as his wife came up to him, he hit
her on the head with the club, and made the blood gush forth.
He was sorry for what he had done, and picked up some earth
which he plastered on the wound. He told his wife not to let the
people they were visiting know that he had hit her ; 4 and/ he added,
4 if you are offered plenty of meat, don’t refuse. Put it on one side,
and give it to me afterwards, for I shall not get enough to eat. How
that you have no child, you can take home whatever you don’t eat.’
They stayed in their daughter’s kraal until it was time to return,
and the woman took away some of the meat that was left over for
her husband to eat at home.
’L-omon loo-’ngoroyok are 00 T-mao.
The-news of-the-wives two and the-twins.
E-iwal-aka,
He-it-entered-into,
’ngoroyok are.
the-wives two.
H-e-I-sho
And-she-bears
eng-ae.
the-other.
n-e-tii
and-he-is-there
ol-mdruo,
the-old-man,
n-e-ata
and-he-has
eng -ae-ngoroy om,
the-one (or other)-wife,
n-a
and-she-is
olupi
barren
N-e-I-sho
And-she-bears
n-e-I-u
and-she-bears
idya-ngoroyoni
that-wife
’1-mao.
the-twins.
oshkake
always-only
na-I-sho,
who-bears,
Ore idya
How that-one
n-e-jo :
and-she-says :
ol-moruo lai 1
the-husband my ?
H-e-lo,
And-she-goes,
’1-kimojik,
the-fingers,
ne-me-Psho
who-not-bears
n-e-iba-yu
and-sherhate-will
eng-ae,
the-other,
‘ Kaji
: What
a-iko,
I-do,
H-a
And-it-is
peiye
so-that
nyanna.
this-here
nanu
I
n-e-dung
and-she-cuts
nekwa-kera
those-children
aa-nyor-u
he-me-love-will
ne-m-a-T-sho V
who-notrl-bear.’
e-’ng-ae
of-the-other
n-e-isho
and-she-gives (or does-this)
1 And it is I who do not bear.
e-irur-a
she-sleeps-(herself)
MASAI STORIES
172
eng-ae ,
the-other,
en-gutuk,
the-mouth,
e-ngoroyoni
the-woman
n-e-el-ye
and-she-rubs-on
n-e-jo :
and-she-says :
’n-gera
the-children
N-e-jo
And-they-say
n-e-dol
and-they-see
Ne-m-e-tii
And-not-they-are-there
e-isud-oiye
wotu
come-(ye)
o-sarge
the-blood
‘ Li-orere,
c Oh-the-people,
enyena.*
her.’
’1-lewa
the-males
loo-’n-gera
of-tbe-children
e-inos-a
sbe-eaten-has
le-’ng-aiig 2,
of-the-kraal,
o-sarge.
the-blood.
n-gera
the-children
to-’l-ulul,
e- ng-ae,
of-the-other,
o-ta-nang-aka
amu
for
she-them-hidden-away-has in-the-drum, which-she-has-thrown-into
e-uaso.
the-river.
N-e-jo
And-he-says
na-inos-a
who-eaten-has
ol-mdruo :
the-old-man :
’n-gera 1 ’
the-children ? ’
< Kaji
‘What
a-iko
I-do
enna-ngoroyom
this-woman
N-e-ipot,
And-he-her-calls,
1- nos-a
you-ate
en-gias.
the-work.
n-gera
the-children
I-’rita
You-herd
n-e-jo-ki :
and-he-her-says-to :
n-i-to-I-u-o
whom-yon-bore
’sirkon
the-donkeys
‘ N-e-j-i-amu
‘ And-it-said-is-for )
or Because j
openy,
yourself,
presently
a-isho
I-you-give
0
until
tua.’
you-may-die.’
Onaa,
Well,
n-e-aku
and-she-becomes
e-ngoroyom
the-woman
en-na-irita
the-who-herds
’sirkon ing-olongi
the-donkeys the-days
N-e-isho
And-it-gives (or does-this)
pokin.
* all.
n-gera,
the-children,
n^-e- ya
and-it-it-carries
lido-ulul
that- drum
eng-are
the-water
o-tii
which-they-are-there
likae-osho.
other-country.
1 While the other woman is i
■ And when the men of the kraal come.
THE TWO WIVES AND THE TWINS
i73
il-moruak oo-tii
the-old-men who-are-there
ol-likae-moruo :
the-one (or other)-old-man :
en-doki
the- thing
N-e-dol
And-they-it-see
n-e-jo
and-he-says
ol-ulul lai.’
the-drum my.’
N-e-jo ol-likae : ‘ En-ai
And-he-says the-other : 4 Mine
atwa.’
inside.’
N-e-ita-y-u-ni ti-atwa
And-it-put-out-hither-will-be from-within
N-e-j-i en-da-bol 1, n-e-nyor-ikl-ni
And-it-said-is (ye)-open-(it), and-it-found-is
’n-gera atwa, n^aa
the-children within, and-they-are
n-e-dum-n-ni d-iya
and-it-them-picked-up-hither-is to-be-carried
anlo,
outside-the-kraal,
‘ Nyeledo
‘ That-there
na-tii
which-is-there
eng-are.
the- water.
e-tii
they-are-there
’1-ayok pokiraare,
the-boys ’ both,
ang.
kraal.
N-e-ito-pok
And-he-them-rears
n-e-aku
and-they-become
n-e-aku
and-they-become
Ore ten
Now when
ol-openy
the-o'wner
’1-ayok botoro,
the-boys big,
’1-muran.
the-warriors.
o-tu-dum-u-a,
who-them-picked-up-hither,
n-e-murat-i,
and-it-them-circumcised-is,
only:
‘ Ainyo
‘ What
e-iguran
they-play
kullo
these
with
’1-kulikae,
the-others,
n-e-j-i
and-it-said-is
lo-’l-ulul ? ’
of-the-drum % ’
N-e-jo pokiraare : ‘ Ainyo -pe e-j-i ’yook
And-they-say ' both : ‘ What-and (or Why) it-said-is us
lo-’l-ulul 1 ’
of-the-drum 1 ’
N-e-ikilikwan ol-orere; n-e-inos-aki-ni
And-they-ask the-people ; and-it-them-given-to-is (or informed)
taa en-n-e-iku-nu-no.
well the-which (or what)-it-them-happened-to.
N-e-jo-kb-no ’1-muran: ‘ Maa-pe
And-they-say-to-one-another the-warriors : ‘ Let-us-go
en-jore. Ore pe ki-ar-u
the-war (or raid). Now when we-strike-hither (or capture)
1 And when they open it.
174
MASAI STORIES
’n-glshu,
the-cattle,
ni-ki-pwo
and-we-go
ol-osho
the-country
opa
formerly
li-ki-’ngu-a.’
which-we-leave-thither (or come-from).’
Onaa, n-e-pwo
Well, and-they-go
en-jore,
the-war (or raid),
’n-glshu
tlie-cattle
n-e-pwo
and-tKey-go
kumok,
many,
n-e-ar-u
and-they -strike-hither |
(or capture))
n-e-im-ye en-dim,
and-they-pass-through the-wood,
aa-ba-ya
to-arrive-thither
en-gop
the-country
N-e-tum
And-they-get (or see)
ti-aulo,
in-outside-the-kraal,
e-ngoroyom
the-woman
na-irita
who-herds
n-e-ikilikwan :
and-they-her-ask :
ana-i-jo
if-you-say (or why)
’n-gera oshi
the-children
i-’rita
you-herd
nd-irita
who-herd
’sirkon ]
the-donkeys 1
’sirkon
enye.
their.
’sirkon
the- donkeys
‘ Yeyo,
‘ Mother,
N-aa
And-they-are
ti-aulo.’
n-gera
the-children
the-donkeys
‘Ee,
‘Yes,
opa ’n-o-’l-moruo
We-are formerly the-of-the-old-man
IST-a-I-u
And-I-bear
e-ngoroyoni :
the-woman :
Ki-rd
are.
two.
n-gera
the-children
pokiraare.
both.
N-a
And-she-is
amei,
my,
obo.
one.
are,
two,
olupi
barren
in-outside-the-kraal.’
N-e-jo
And-she-says
k-a-jo-ki-a ’ndae ?
?I-ye-tell-how ye?
Ki-aku
We-become (or are)
n-aa ’1-ayok
and-they-are the-boys
ai. N-e-isho p’
my. And-she-gives (or does-this) when
n-e-lotu a-dung il-kimojik
and-she-comes to-cut the-fingers
loo-’n-gera, n-e-dum-u ’n-gera,
of-the-children, and-she-picks-up-hither the-children,
n-e-pik ol-ulul,
and-she-the’m-puts-in the-drum,
e-uaso, n-d-ityam-aki, n-aa-el-ye o-sarge
the-river, and-she-me-jumps-at, and-she-me-rubs-on the-blood
en-gutuk, n-e-jo-ki ol-orere le-’ng-ang :
the-mouth, and-she-says-to the-people of-the-kraal :
eng-a'im
the-husband’s-other-wife
a-i-u
I-bear
n-gera,
the-children,
n-e-nang-aki
and-she-it-throws-into
THE TWO WIVES AND THE TWINS
175
“ Wotu,
“ Come-(ye),
en-da-siek-u
(ye)-hasten-hither
amu
for
e-tu-mut-a
she-has-finished
e-ngoroyom n-gera
the-woman the-children
enyena.
her.”
‘N-e-pwonu ol-orere.
‘ And-they-come the-people.
‘N-a-jo te-jo1: “El-lejare,
‘ And-I-say say: “ The-lie,
n-e-dol-i
and-it-seen-is
eitu
did-not
o-sarge
the-blood
a-inos,
I-them-eat,”
1-aa-ti-pik-a
which-she-ihe-put-in
eng-aim
the-husband’s-other-wife
‘N-a-jo i-’sim-u2,
f And-I-say deny,
‘ N-d-iba-yu
‘ And-he-me-hate-will
ai.
my.
n-e-jo
and-they-say
ol-m6ruo
the-husband
“ E-sipa.”
‘ It-is-true.”
m-a-irita
that-I-may-herd
‘ N-e-akn
‘ And-it-becomes
’sirkon
the-donkeys
neja
thus
ol-orere :
the-people :
lai, n-^-isho
my, and-he-me-gives
taata.
taa,
well,
Onaa,
Well,
n-e-iyolo-u
and-they-know-will
until to-day.
’n-gera
the-children
’1-muran
the-warriors
amei.
my.5
ngotonye,
their-mother,
n-e-jo-ki :
and-they-her-say-to :
5yook
us
5yook
’Yook
* We
opa
formerly
n-e- ya
and-it-us-takes
e-uaso
the-river
likae-osho,
other-country,
lello,
these,
n-e-dum-u-ni
and-it-us-picked-up-hither-is
pe
when
likae-orere, n-e-itoti-i 5yook. Ore
other-people, and-it-us-fed-is us. Now
ki-bul-u, n-e-li-kl-ni 5yook aa-jo
we-grow, and-it-us-said-to-is us to say (or that)
e-tu-dum-u-aki ’yook ki-tii atwa ol-ulul.
it-us-picked-up-hither-was us we-are-there in the-drum.
I-’ngur-ai ’1-kimojik lang.’
Look-thither (or Behold) the-fmgers our.’
N-e-iyolo-u
And-she-know-will
enyena.
her.
si
also
ninye
she
e-ngoroyom
the-woman
n-gera
the-children
1 And when I say.
; And when I deny.
1 76
MASAI STORIES
ta-pal-a
leave
N-e-jo-ki
And-they-her-say-to
kunna-klshu,
these-cows,
N-e-pwo
And-they-go
en-jokut,
the-herdswoman,
taata
now (or to-day)
Ore taisere
n-gera
the-children
enyena :
her :
‘Wou, ta-lep-o
‘ Come, milk
’sirkon.’
the-donkeys.’
’sirkon ang
the-donkeys kraal
n-e-jo ol-orere :
and-they-say the-]
’N-oo-’sirkon 1 ? ’
The-of-the-donkeys ? ’
n-e-dol-i e-ata
m-e-tii
not-she-is-there
c Kodee
: 1 Where
Now morrow and-it-seen-is she-has
sidan, n-e-jo : ‘ Hae ! k-e-noto
beautiful, and-they-say : 1 Ho ! 1 she-has-got
il-opa-ayok oo-inos-a ? 5
the-former-boys whom-she-ate ? *
N-e-lotu ol-moruo lenye,
And-he-comes the-husband her,
‘ A-ar.’
‘ I-her-strike.’
N-e-jo-ki ’1-muran :
And-they-him-say-to the-warriors :
ta-pal-a, mi-ar ; inno,
leave-(h'er)-alone, do-not-strike-(her) ; go,
’1-lewa le-’ng-ang
the-males of-the-kraal
d-iruesh-a.’
to-talk-with-one-another.’
’1-kilani
the-clothes
’N-oo-’sirkon
The-of-the-donkeys
pe
and
n-e-jo :
and-he-sa
‘ Papa-i,
* Father-you,
imboto
call
ki-pwonu
we- come
Onaa,
Well,
n-e-pwonu
and-they-come
n-e-igwen-a,
and-they-consider-with-one-another,
’1-lewa
the-males
n-e-nyor-ikl-ni
and-it-found-is
le-’ng-ang
of-the-kraal
to-be
’l-lo-’l-moruo
the-of-the-old-man
N-e-jo
And-he-sa1
T-muran.
the-warriors.
ol-moruo :
the-old-man :
‘ A-ar
‘ I-strike
dya-ngoroyom
that-woman
olupi
barren
m-e-tua.’
that-she-may-die.’
1 The vowel of the feminine article is frequently omitted in the formation
of proper names.
Plate IX
E-siangiki, or young married woman.
THE TWO WIVES AND THE TWINS
177
N-e-jo
And-they-say
’1-muran :
the-warriors :
‘ Mi-ar, papa,
‘ Do-not-strike-(her), father,
l-njo-o en-gias opa n-i-njo-o yeyo.
give-(her) the-work formerly which-you-gave mother/
Onaa, n-e-isho-ri idya-ngoroyoni m-e-irita
Well, and-it-given-is that-woman that-she-may-herd
’sirkon il-arin le-’n-gishon enye.
the-donkeys the-years of-the-life her.
THE STORY OF THE TWO WIVES AND THE TWINS.
There was once upon a time a man who had two wives. By one
wife he had no family, but by the other he had several children.
The latter on one occasion gave birth to twins, and great was her
joy when she heard that both the children were boys. The barren
woman, however, was so jealous that she made up her mind to do
something that would turn her husband’s love for the happy mother
to hatred. She took the babies while their mother was sleeping, and
cut their fingers, after which she rubbed some of the blood on their
mother’s mouth. She then put the children into a drum, which she
threw into the river, and called to the other inhabitants of the kraal
to come and look at the woman who had eaten her offspring. The
men came, and, seeing the blood, believed the story, especially as
the children were nowhere to be found. The old man was at first
uncertain what to do with the supposed murderess ; but after a while
he called her to him and told her that as a punishment she should
herd donkeys for the rest of her days.
The drum in which the woman had put the children was carried
along by the current to another country, and some old men who were
sitting on the bank of the river outside their kraal saw it as it was
floating down the stream. The one who saw it first claimed it as his,
whilst one of the others claimed the contents, whatever they might be.
The drum was fished out of the' water, and when it was opened the
two babies were brought to light. The old man who had claimed
the contents of the drum took the children to his hut, and fed them,
and brought them up as his own sons.
In course of time the boys grew up, were circumcised, and became
warriors. They had received the nickname ‘ Sons-of-the-drum ’ from
their playmates and fellow warriors, and as they did not understand
the meaning, they asked the older people why it had been given them.
On hearing the story of their being found in a drum in the river, they
178
MASAI STORIES
decided to pay a visit to the country of their birth ; and so as not to
arrive empty-handed, they thought it would be well to first of all
undertake a raid, and capture some cattle. They shortly afterwards
started off on a raiding expedition, and succeeded in lifting a herd of
cattle. They then passed through a forest, arriving eventually in
another country where signs of habitation soon became evident. They
had not proceeded far before they came upon a woman herding donkeys
outside a kraal. That a woman should undertake so menial a task
surprised them to such an extent that they went up to her and
accosted her. ‘ How is it,5 they asked, ‘ that you are herding the
donkeys ? Is this not the children’s work ] 5
The woman replied : ‘ It is painful to me to explain to you, my
children, why I do this work.5 She, however, proceeded to tell them
the pathetic story of her life. She related how her husband had had
two wives, and whilst the other one was barren, she herself gave birth
to several children. She spoke of her twins, and described how the
other woman had come to her while she was asleep, cut her babies’
fingers, and smeared the blood on her mouth. She went on to say
that the children were put into a drum by the other wife, and thrown
into the river ; and she dwelt on the punishment to which she had
been sentenced.
The warriors on hearing this account said to the woman : ‘We are
your children, look at our fingers,5 and they related to her the story
which had been told them of their being found in the drum.
The woman at once recognized her sons, and, at their request, left
the donkeys and milked their cows. The donkeys went back to the
kraal by themselves in the evening, and the people asked one another
where ‘ the donkey- woman 5 was, this being the name which had been
given to the herdswoman.
On the morrow she was seen dressed in new clothes, and the
inhabitants of the kraal asked if ‘ the donkey-woman 5 had found the
sons she had eaten. When her husband saw her, he wished to beat
her ; but he was deterred by the two warriors, who requested him to call
a meeting of the men of the kraals so that they might talk with them.
The men came, and it was found that the warriors were the old
man’s sons.
The old man then wished to kill his barren wife, but his sons told
him to give her the same work to do which he had formerly given to
their mother. This he did, and the guilty woman was sentenced
to herd donkeys for the rest of her life.
THE CATERPILLAR AND THE WILD ANIMALS 179
’L-omon
The-news
lo-d-kurto
of-the-caterpillar
00 ’n-dokitin
and the-things
E-isho-o
He-gave (or did-this)
opa,
formerly,
O-J-l
which- called-is
o-’sero.
of-the-foresti
n-e-lo
and-he-goes
Knnju1
Kunju
ol-kurto
the- caterpillar
eng-aji
the-hut
e-’n-gitojo.
of-the-hare.
N-e-lotu
And-he-comes
en-gitojo
the-hare
n-e-jo
and-he-says
i-roruat
the-footsteps
‘ Ainyo
e-mgu-a
he-leaves-thither )
(or comes-from)J
wou kutuk-aji 2,
come mouth-hut (or door),
o-d-kurto, n-e-jo
of-the-caterpillar, and-he-sa
na-tii eng-aji ai ? ’
e-lilit-a,
he- walks- (himself),
n-e-dol
and-he-sees
en-gitojo :
the-hare :
‘What
eng-aji
which-is-there the-hut
my l
N-e-jo
ol-kurto
to-d-toilo kitok : * Nanu
And-he-says
the-caterpillar
with-the- voice big : ‘ I
ol-murani
lo-Le-kiado !
o-ibil-o
the-warrior
of-The-long-one !
whom-they-unfastened-become
’mungen
ki-ar-d
te-Kurtiale. A-purd-aki
the-anklets we
-strike-with-one-another) in-Kurtiale. I-crush-to
(or
fight)
i
e-muny
en-gop !
N-a-ita-a
the-rhinoceros
the-earth !
And-I-make-become (or make)
le-’ng-aina
e-modioi !
Nanu, m-e-ite-u-no-yu V
of-the-arm )
(or elephant) j
the-cow’s-dung !
I, not-it-venture-itself-wilh’
N-e-iny-ototo
en-gitojo
a-lo, n-e-jo : ‘ He !
And-he-arises
the-hare
to-go, and-he-says : ‘ Ho !
a i-jo
you-are you-say
e-modioi ; nanu
the-cow’s-dung ; I
ol-o-ita-a
the-who-made
adde
afterwards
le-’ng-aina
of-the-arm (or elephant)
n-a-ik’-aja h ’
and-I-do-how ? 5
1 Ol-kurto is tHe name of any caterpillar, .but more especially the cater¬
pillars of the geometer species ; ol-kurto oji kunju is the name given to hairy
caterpillars.
3 And when he comes to the door.
3 It is I ; nobody will venture to attack me.
HOLLIS
o
i8o
MASAI STORIES
N-e-lo en-gitojo, n-e-tum en-derash,
And-he-goes the-hare, and-he-gets (or sees) the-jackal,
n-e-jo-ki : 4 Aa-ta-sai-ya, le-papa lai,
and-he-him-says-to: 4 I-you-have-prayed, O-the-father my,
pe
so-that
eng-aji
the-hut
maa-pe
let-us:go
o-tii
who-is-there
N-e-pwo,
And-th'ey-go,
e-ba-iki
he-reaches
n-e-jo :
and-he-says :
na-tii
wbich-is- there
N-e-jo
And-he-says
lo-Le-kiado !
of-The-long-one !
ki-ar-4 te-Kurtiale !
we-fight in-Kurtiale I
a-iror-ie
to-speak-with
i-lo
you-go
ai.’
my.’
n-e-isho
and-he-gives (or does this)
alo e-’ng-aji,
neighbourhood of-the-hut,
1 Waa Waa,
(Noise resembling a jackals cry.)
eng-aji e-’n-gitojoni1 ai % ’
the-hut of- the-hare my ? 5
ol-kurto : 4 Nanu
the-caterpillar : 4 I
o-ibil-o
whom-they-unfastened-become
ol-kitok-tungani
the-big-man
en-derash pe
the-jackal when
n-e-buak,
and-he-cries-out,
Ainyo
* What
ol-murani
the-warrior
’mungen
the-anklets
A-purd-aki
I-crush-to
e-muny
the-rhinoceros
en-gop !
the-earth !
N-^a-ita-a
le-’ng-aina
e-modioi !
And-I-make
of-the-arm (or elephant)
the-cow’s-dung !
Nanu, m-e-ite-u-no-yu.’
I, not-it-venture-itself-will.’
N-e-jo-ki
en-derash en-gitojo
: 4 M-a-ite-u
And-he-says-to
the-jackal the-hare
: 4 Not-I- venture
taa nanu
elle/
well I this-one/
N-e-lo
en-gitojo, n-e-tum
ol-keri,
And-he-goes
the-hare, and-he-gets)
the-spotted-one)
(or sees)}
(or leopard), }
n-e-jo-ki :
4 Maa-pe pe
i-lo a-ir6r-ie
and-he-him-says-to
: 4 Let-us-go so-that
you-go to-talk-with
ol-kitok-tungani
o-tii eng-aji
ai/
the-big-man
who-is-there the-hut
my/
N-e-jo-ki :
c Maa-pe/
And-he-him-says-to : 4 Let-us-go/
1 Poetical form.
THE CATERPILLAR AND THE WILD ANIMALS 181
N-e-pwo,
And-tKey-go,
ol-keri :
the-spotted-one (or leopard) :
e-’n-gitojoni ai ? 9
of-the-hare my ? 5
N-e-jo
And-he-says
lo-Le-kiado !
of-The-long-one !
n-e-ba-ya,
and-they-arrive-thither,
na-tii
n-e-jo
and-he-sa
‘ Ainyo
‘What
eng-aji
which-is-there the-hut
ol-kurto : ‘ Nanu
the-caterpillar : ‘ I
o-ibil-o
whom-they-unfastened-become
ol-mnrani
the-warrior,
’mungen
the-anklets
A-purd-aki
I-crush-to
ki-ar-4 te-Kurtiale !
we-fight in-Kurtiale !
N-a-ita-a le-’ng-aina
And-I-make of-the-arm (or elephant)
m-e-ite-u-no-y n. ’
not-it-venture-itself-will.’
N-e-jo ol-keri :
And-he-says the-spotted-one)
(or leopard) : J
ol-le-’ng-aina,
the-of-the-arm (or elephant),
N-e-lo en-gitojo,
And-he-goes the-hare,
n-e-jo-ki : ‘ Wou,
and-he-him-says-to : 1 Come,
e-muny
the-rhinoceros
en-gop
the-earth !
e-modioi ! Nanu,
the-cow’s-dung ! I,
‘ Pasa !
‘Ah!
e-purd
he-crushes
and
e-muny,
the-rhinoceros,
and
nanu.
I.’
n-e-ipot
and-he:calls
aa-ta-sai-ya,
I-you-have-prayed,
ol-tungani o-tii
the-man who-is-there
eng-aji
the-hut
e-muny,
the-rhinoceros,
ta-ar-ai
strike-thither)
(or drive-away) )
eng-aji
the-hut
e-muny,
the-rhinoceros,
e-’n-gitojoni
of-the-hare
ai.
my.’
n-e-jo :
and-he-says :
ai ? ’
my?’
‘Nanu
‘I
N-e-lotu
And-he-comes
o-tii
who-is-there
N-e-jo ol-kurto :
And-he-says the-caterpillar :
lo-Le-kiado ! o-ibil-o
of-The-long-one ! whom-they-unfastened-become
ki-ar-4 te-Kurtiale ! A-purd-aki e-muny
we-fight in-Kurtiale ! I-crush-to the-rhinoceros
N-a-ita-a le-’ng-aina e-modioi !
And-I-make of-the arm (or elephant) the-cow’s-dung !
m-e-ite-u-no-yu.’
not-it-venture-itself-will.’
‘ Angae
‘ Who
ol-murani
the-warrior
’mungen
the-anklets
en-gop !
the-earth !
Nanu,
I,
r8a
MASAI
: STORIES
Ore
pe
e-ning
e-muny
lello-rorei,
Now
when
he-hears
the-rhinoceros
these-words,
n-e-jo :
‘He!
Ai!
neja e-tiu ?
Aa-purd-i
and-he-says :
: ‘Ho!
What!
thus it-is-like ?
It-me-crushed-is
adde
nanu.
A-lo
taa nanu/
afterwards
me.
I-go
well 1/
N-e-lo
And-he-goes
n-e-lotu,
and-he-comes,
e-’n-gitojoni
of-the-hare
en-gitojo,
the-hare,
n-e-jo :
and-he-sa
n-e-ipot ol-le-’ng-aina,
and-he1 calls the-of-the-arm (or elephant),
‘ Ainyo na-tii
is : ‘ What which-is-there
eng-aji
the-hut
ai ? ’
my? ’
N-e-jo
And-he-sa1
ol-kurto : ‘ Nanu
the-caterpillar : ‘ I
lo-Le-kiado ! o-ibil-o
of-The-long-one ! whom-they-unfastened-become
ki-ar-4 te-Knrtiale ! A-purd-aki
we-fight in-Kurtiale ! I-crush-to
N-a-ita-a le-’ng-aina
And-I-make of-the-arm (or elephant)
m-e-ite-u-no-yu/
not-it-yentnre-itself-will.’
ol-murani
the-warrior
’mungen
the-anklets
e-muny
the-rhinoceros
e-modioi !
en-gop
the-earth !
Nanu,
the-cow’s-dung ! I,
N-e-jo
And-he-says
adde
afterwards
nanu
me
ol-le-’ng-aina :
the-of-the-arm |
(or elephant) : )
e-modioi.
the-cow’s-dung.
‘ Ahgaa !
‘Hah !
d-itd-i
it-me-made-is
M-a-ite-u
Not-I- venture
pae
and
nanu elle/
I this-one/
N-e-dol
And-he-sees
en-gitojo
the-hare
‘ Wou,
‘ Come,
pasinai,
‘please,
a-ita-y-u
to-take-out-hither
l- ngur-ai
look-thither (or see)
ol-tungani
the-man
en-dua, n-e-jo-ki :
the-frog, and-he-him-says-to :
anake i-ndim
if you-are-able
o-ta-la-ikl-note-ki
whom-they-have-unable-been
o-tii
who-is-there
eng-aji
the-hut
N-e-jo-ki
And-he-him-says-to
ai.
my/
en-dua :
the-frog :
‘ Maa-pe/
‘ Let-us-go/
THE CATERPILLAR AND THE WILD ANIMALS 183
N-e-pwo,
And-tKey-go,
en-dua : ‘ Angae
the-frog : ‘ Who
N-e-jo
And-he-says
lo-Le-kiado !
of-The-long-one !
ki-ar-d terKurtiale !
we-fight in-Kurtiale !
N-a-ita-a le-’ng-aina
n-e-ba-ya, n-e-jo
and-they-arriverthither, and-he-says
o-tii eng-aji e-’n-gitojoni ai ? ’
who-is-there the-hut of-the-hare my ? ’
ol-kurto : ‘Nanu
the-caterpillar : 1 1
o-ibil-o
whom-they-unfastened-become
A-purd-aki e-mnny
I-crush-to the-rhinoceros
e-modioi !
And-I-make of-the-arm (or elephant) the-cow’s-dung !
m-e-ite-u-no-yu !
not-it-venture-itself-will !
©1-murani
the-warrior
’mungen
the-anklets
en-gop I
the-earth !
Nanu,
I,
N-e-ito-ki en-dua
And-he-him-does-again the-frog
‘ A-euo
eng-omg5m,
the-strong-person,
’n-e-’ngape,
the-of-the^post,
a-igut-aki,
to-move- towards,
en-dyahgadad,
the-leaper,
n-aa-pik-i
and-it-me-put-in-is
1 1-have-come
’n-duli
the-buttocks
e-makake.’
the-vileness.’
N-e-ikirikir-a oLkurto.
And-he-trembles-(himself) the-caterpillar,
N-e-nyik-aa
And-he-pushes-thither (or approaches-thither)
N-e-jo ol-kurto
And-he-says the-caterpillar
kul-to 1, nanu kul-to.’
I caterpillar.’
n-e-ibung
and-they-h i m-s eize
n-e-jo :
and-he-says:
11-a^ata
and-I-have
eng-Ai
the-Hod
en-dua.
the-frog.
e-ikirikir-a :
he-trembles- (himself) :
‘Nanu
‘ I
caterpillar,
Onaa,
Well,
i-ngwesm
the-animals
n-e- ya-u
and-they-him-bring
na-tii inne
which-is-there here
ol-kurto.
the-caterpillar.
boo,
ouside-the-hut,
te-’n-daboi
at- the- trouble
aa-yet-u,
to-drag-hither,
n-e-kweni poki-toki
and-it-laughs every-thing
n-a-ita-yo
which-it-put-out-thither
The change of r to l signifies something weak or small.
184
MASAI STORIES
THE STORY OF THE CATERPILLAR AND THE
WILD ANIMALS.
Once upon a time a caterpillar entered a hare’s house when the
owner was absent. On his return the hare noticed the marks on the
ground, and cried out : ‘ Who is in my house ? 5 The caterpillar
replied in a loud voice : ‘ I am the warrior-son of the long one, whose
anklets have become unfastened in the fight in the Kurtiale country.
I crush the rhinoceros to the earth, and make cow's dung of the
elephant ! I am invincible ! 5
The hare went away saying : 5 What can a small animal like myself do
with a person who tramples an elephant under foot like cow’s dung ? *
On the road he met the jackal, and asked him to return with him
and talk with the big man who had taken possession of his house.
The jackal agreed, and when they reached the place, he barked loudly,
and said : £ Who is in the house of my friend the hare % ’
The caterpillar replied : ‘I am the warrior-son of the long one,
whose anklets have become unfastened in the fight in the Kurtiale
country. I crush the rhinoceros to the earth, and make cow’s dung
of the elephant ! I am invincible ! ’ On hearing this the jackal said :
£ I can do nothing against such a man,’ and left.
The hare then fetched the leopard, whom he begged to go and talk
with the person in his house. The leopard, on reaching the spot,
grunted out : £ Who is in the house of my friend the hare ? 5 The
caterpillar replied in the same manner as he had done to the jackal,
and the leopard said : £ If he crushes the elephant and the rhinoceros,
he will do the same to me.’
They went away again, and the hare sought out the rhinoceros.
The latter, on arriving at the hare’s house, asked who was inside,
but when he heard the caterpillar’s reply, he said: £ What, he can
crush me to the earth ! I had better go away then.’
The hare next tried the elephant, and asked him to come to his
assistance, but on hearing what the caterpillar had to say, the
elephant remarked that he had no wish to be trampled under foot like
cow’s dung, and departed.
A frog was passing at the time, and the hare asked him if he could
make the man who had conquered all the animals leave his house.
The frog went to the door and asked who was inside. He received
the same reply as had been given to the others, but instead of leaving,
THE CATERPILLAR AND THE WILD ANIMALS 185
he went nearer, and said : ‘ I, who am strong and a leaper, have
come. My buttocks are like the post, and God has made me vile.’
When the caterpillar heard this, he trembled, and as he saw the
frog coming nearer, he said : ‘ I am only the caterpillar.’
The animals who had collected near seized him, and dragged him
out ; and they all laughed at the trouble he had given.
5L-omon lo-’l-murani 00 1-Lumbwa.
The-news of-the-warrior and the-Lumbwa.
opa,
formerly,
E-i-sho-o
They-gave (or did-this)
ol-pul.
the-slaughter-house.
Ore e-ti-oyo
Now they-have-not-yet-returned
T-Lumbwa,
the-Lumbwa,
n-e-pwo
and-they-go
l’-muran
the-warriors
to-’l-pul,
from- the-slaughter-house,
n-e-pwonu
and-they-come
Sll
also
en-gerai
the-child
n-e-ar
and-they-kill
N-e-lo en-dito
And-she-goes the-girl
to-’l-pul,
from-the-slaughter-house,
kullo
these
n-e-’ya ’n-gishu,
and-they-take the-cattle,
na-tii shoo,
who-is-there grazing-ground.
ol-alashe lenye
the-brother her
a-ipot
to-call
n-e-30 :
and-she-say
£ Le-muran,
‘ O-the-warriors,
lo-’l-o-pur-u 1 2,
of-the-which-smokes,
en-derit
the-dust
il-Lumbwa>
the-Lumbwa,
e-ipir-a
it-directed-towards-becomes
n-e-saisai
and-she-is-near-bearing
eng-ayus, n-e-rash-a ’ng-asho
the-black-and- white-cow, and-they-blotched-become the-small-calves
’sederi,
the-sides-of-the-head,
l-ruga,
the-humps,
to-’regie,
by-the-path,
n-e-ibelibel
and-they-move-to-and-fro
n-e-nuk-a
and-he-buried (or hidden)-becomes
oo-rash-a kurumi
il-oingok
the-bulls
en-gerai
the-child
lanei V
who-blotched-become lower-part-of-the-backs my.’
1 Another term for the slaughter-house.
2 Another name for ol-kipise, or apron of goat’s skin which the warriors
wear when proceeding on a journey.
t86
MASAI STORIES
E-e-jo 5l-muran :
And-they-say the-warriors :
ol-alashe lino ; kwet-a
the-brother your ; run
E-e-lo.
And-she-goes,
Ore elle-murani
Row this- warrior
en-dito ol-alashe, a
the-girl the-brother, it-is
naa-?ya-waita ’1-mangati.
which-they-took the^enemies.
N-e-jo -ki ol-alashe :
And-he-her-says-to the-brother
'1-Lumbwa ’n-glshu ? 5
the-Lumbwa the-cattle ? *
E-e-jo en-dito:
And-she-says the-girl :
naleng
‘ M-e-tii enne
‘ Rot-he-is- there here
kuldo-puli/
those-slaught'er-houses/
o-mgor-u
whom-she-looks-hither (or searches)
ninye ol-openy kunna-klshu
he the-owner these-cattle
‘Ee/
‘Yes/
‘ K-e-’ya-waita
4 % They-taken-have
R-e-pi
And-he-is-fierce very
a-lang il-kulikae
elle-murani,
this- warrior,
n-a
and-he-is
p6kin.
* all.
to-surpass the-others
E-e-jo-ki ol-murani
And-he-says-to the-warrior
‘ sRindi, i-njo-o-ki ’n-amugha/
‘ Rindi, give-me the-sandals/
R-e-jo-ki o-singa :
And-he-him-says-to the-servant ;
amu kituak naleng/
for big very/
R-e-jo-ki
And-he-him-says-to
‘ 1-mberiper-u/
• Roll-(them)-over-'and-over-hither/
R-e-ito-ki n-e-jo-ki
And-he-does-again and-he-him-says-to
em-bere ai/
the-spear my/
o-smga
the-servant (or slave)
kitok
big
lenye :
his :
‘ M-a-idim-u,
• Rot-I-be-able-shall,
ol-murani
the-warrior :
ol-murani :
the-warrior :
‘ I-njo-o-ki
‘ Give-me
R-e-jo
And-he-says
o-smga :
the-servant :
‘ Mraridim-u/
■ Rot-I-be-able-shall/
THE WARRIOR AND THE LUMBWA
187
N-e-jo ol-murani : 4 I-mberiper-u.’
And-he-says the-warrior : 4 Roll-(them)-over-and-over-hither.’
N-e-iperiper-u o-singa,
And-he-them-rolls-over-and-over-hither the-servant,
n-e-’ya-u.
and-he-them-brings.
N-e-pwo.
And-they-go.
Ore pe
e-ba-iki
eng-oitoi,
Now when
they-reach
the-road,
e-shomo
’1-mangati
en-n-e-lakwa.
they-have-gone
the-enemies
where-it-is-far.
N-e-suj, n-e-tum
And-they-them-follow, and-they-get (or see)
n-e-to-i-ki-o
en-giteng
enye.
which-it-bore-in
the-cow
his,
n-e-nyor-iki
and-they-find
e-weji
the-place
N-e-ito-ki
And-they-do-again
n-e-iyolo-u
and-they-know-will
aa-tum
to-get (or see)
aa-jo
to-say (or that)
kulle to^-T-turoto,
milks by-the-pond,
’n-e-’n-giteng enye,
the-of-the-cow their,
n-e-jo-ki o-singa lenye : 4 O-Rindi,
and-he-says-to the-servant his : 4 The-Rindi,
i-’nyorinyor-a
taste
kunna-alle.’
these-milks.’
N-e-inyorinyor,
And-he-them-tastes,
N-e-jo-ki
And-he-him-says-to
me-jd-ki : 4 K-in-e-anu 1 a
and-he-him-says-to : 4 ? The-of-when ? ’
’Rindi : ‘ ’N-e-’ng-ae-olong.’
Rindi : 4 The-of-the-other-day.’
N-e-jo-ki; 4 Maa-pe.’
And-he-him-says-to : 4 Let-us-go.’
N-e-pwo, n-e-tupi kulye-alle to-’l-balb^l,
And-they-go, and-they-get (or see) other-milks by-the-lake,
n-e-jo-ki ol-murani : 4 I-’ngur-ai sii kunna.’
and-he-him-says-to the-warrior : ‘ Look-thither ) also these.’
(or Try) J
N-e-ingur-aa, n-e-jo-ki :
And-he-them-looks-thither (or tries), and-he-him-says-to :
4 Oi ! ’n-e-ngole dama.’
‘ Oh ! the-of-yesterday day/
N-e-pwo.
And-they-go.
1 88
MASAI STORIES
Ore
Now
pe
when
e-keny-u, n-e-tum kulye,
it-dawns, and-they-get (or see) others,
ol-murani : ‘ O-Rindi,
the-warrior : 4 The-Rindi,
l- ngur-ai
look-thither (or try)
n-e-jo-ki
and-he-him-says-to
sii kunna.’
also these.’
N-e-ingur-aa, n-e-jo-ki :
And-he-them-looks-thither (or tries), and-he-him-says-to :
4 ’N^e-ngole teipa kunna.’
4 The-of-yesterday evening these/
N-e-pwo, n-e-ito-ki n-e-tum
And-they-go, and-they-do-again and-they-see
kulye,
others,
n-e-mgur-aa
and-he-them-looks-thither (or tries)
4 ’N-e-duo
4 The-of-to-day
N-e-pwo,
And-tHey-go,
ol-murani :
the- warrior :
N-e-jo
And-he-says
n-e-jo :
and-he-says :
n-e-30 ' 1
and-he-says
o-smga :
the-servant ;
o-singa,
the-servant,
tadekenya.’
morning.’
n-e-tum kulye,
and-they-get (or see) others,
c Oo sii kunna.’
And again these.’
Taata e-im-a enne.’
Now they-passed-have here.’
N-e-pwo, n-e-tum kulye, n-e-jo-ki
And-they-go, and-they-see others, and-he-him-says-to
ol-murani : ‘ O-Rindi, i-’ngur-ai kunna amu
the- warrior : ‘ The-Rindi, look-thither (or try) these for
a-jo nanu e-taa en-ni-ki-’nep-u 1.’
I-say I it-has-hecome the- which (or when)-we-them-meet.’
N-e-ihgur-aa o-singa, n-e-jo :
And-he-them-looks-thither (or tries) the-servant, and-he-says :
4 Oi ! Ka ? m-e-li-o e-pwo
4 Oh ! How ? not-they-visible-are they-go
te-lughunya^’yook 1 ’
at-head-us (or in-front^-of-us) 1 ’
N-e-pwo,
And-they-go,
illo-murani
this-warrior
n-e-riny-u
and-he-returns-hither
n-e-mep-u,
and-they-them-meet,
’1-mangati,
the-enemies,
’n-gishu enyena
the-cattle his
n-e-ar-are
and-he-fights-with
n-e-mut,
and-he-them-finishes,
ang.
kraal.
1 For I think we shall meet them shortly.
THE WARRIOR AND THE LUMBWA
189
THE STORY OF THE WARRIOR AND THE LUMBWA1.
Once whilst the Masai warriors were slaughtering a bullock in
the woods, their enemies, the Lumbwa, suddenly appeared at the
kraal, and drove off the cattle that were grazing near at hand, killing
at the same time the boy who was herding them.
A young girl, the sister of the owner of the cattle, on hearing
the news, ran to the slaughter-house to call her brother. On her
arrival she cried to the warriors : ‘O ye who are feasting ! The
dust rises in the direction of Lumbwa; the black and white cow
is on the point of giving birth; the small calves have blotches
on the sides of their heads ; the bulls’ humps move to and fro ; and
the child’s body lies by the wayside. Ye who are wearing your goat¬
skin aprons, and are ready for the fray, come ! ’
The warriors told her that her brother was not there, and advised
her to go some distance further to a spot where others were also
slaughtering. She started off again, and after a time found her
brother, who treated the matter very lightly. On hearing what had
occurred he called to his servant, Rindi, and told him to bring his
sandals and spear.
Now this warrior was such a giant that his servant was unable
to lift his weapons or sandals, and was obliged to roll them over and
over until he reached the spot where his master was waiting. Some
days elapsed after the theft of the cattle before the warrior was
ready to start off in pursuit of the enemy, and then he was only
accompanied by his servant.
After proceeding a short distance they arrived at a spot where the
cow had cast its calf, and some way further on they reached a pond,
near which some milk had been spilt. The warrior told his servant
to taste this milk in order that he might know how far ahead of them
the enemy was. Rindi tried the milk, and said it had been there
two days. They continued their journey, and later on came to a lake
where they found some more milk. Rindi tasted this too, and said
it had been there since the preceding day.
The next morning they again saw some milk by the road, and this
Rindi declared to have been spilt the night before.
On they went again, and during the course of the day came upon
some more milk, which they found to be quite fresh. Rindi on tasting
1 The Lumbwa Masai or T-Oikop, resident in German East Africa.
190
MASAI STORIES
it asked the warrior if he could not see the Lumhwa as they could
only be a short distance in front of them.
Shortly after this they came up with the enemy, and after a fight
the warrior killed them all, and recovered his cattle, which he drove
hack to his kraal.
’L-omon lo-’l-ayoni o ol-alashe o o-singolio lenye.
The-news ofi-the-boy and the-brother and the-song their.
n-ertii
and-he-is-there
E-iwal-aka,
He-it-entered-into,
n-e-ata
and-they-have
n-aa
and-they-are
ol-moruo, n-e-ata
the-old-man, and-he-has
’hgoroyok are,
the-wives two,
kunna-’ngoroyqk
these-wives
to-be
naho 1
one,
N-e-a e-ngoroyoni
And-she-dies the-woman
en-gerai.
the-child.
N-e-jo-ki ol-moruo
And-he-says-to the-husband
‘ I-ngo enna-kerai pe
1 Take-hold-of this-child so-that
N-e-jo e-ngoroyoni:
And-she-says the-woman :
Onaa, n-e-ton-i
Well, and-they-stay
aa-boit-a,
to-be-with-one-another,
en-ne-ip-ertii
the- which (or where)-not-it-is-dhere
N-e-aku botoro,
And-they-become big,
shoo ’ng~olongi
grazing-ground the-days
N-e-isho e-ngoroyoni,
And-she-gives ) the-woman,
(or doesrthis) J
in-gera
the-children
’l-ayok
the-boys
nabo, n-e-ingu-a
one, and- she-leaves- thither
pokiraare.
both.
e-ftgoroyopi
the-wife
na-ish-u :
who-lives :
e-boit-are eng-ae.’
he-is-together-with the-other.’
‘ Aiya.’
‘ Very- well.’
’na-duo-ayok 2
these-a-short-while-ago-boys
n-e-nyor-u-no
and-they-love-will-one-another
toki 3.
thing.
n-e-rub-a
and-they-accompany-one-another
pokin.
‘all.
11-e-iba-yu
and-she-hate-will
en-gerai
the-child
1 One apiece.
2 These boys who were mentioned a short while ago.
And they love one another very much.
THE BOY, HIS BROTHER, AND THEIR SONG 19 1
e-’ng-ae,
n-e-jo :
‘ K-aji
a-iko
peiye
a-ar
of-the-other,
and-she-says :
‘ How
I-do
so-that
I-kill
enna-gherai,
pe e-tum
en-gerai
ai
en-daa
kitok.’
this-child,
so-that he-gets
the-child
my
the-food
big/
N-e-ta-a nenna-kera ’1-ayok botoro e-irita
And-they-became these-cbildren the-boys big they-herd
’n-gishu, n-e-ata en-gitehg enye na-das
the-cattle, and-tbey-have the-cow their which-they-suck
n-e-j-i
and-it-called-is
ake pokiraare,
only both,
en-Dambu 1.
the-Dapple-grey.
N-a ake e-isho
And-it-is only they-giye (or do-this)
e-iyo-u-u 2 n-e-das,
they-wish-will and-they-suck,
E-itu-rup-aka 3
She-has-lowered-(the milk)
En-goi-papai 4,
The-child-(of)-father,
Ne-m-a-das il-ki
Whom-not-I-suck the-teats
En-goi-papai.
The-child-(of)-father.
N-e-aku illo o-singolio
And-it-becomes this
eng-arna
the-name
e-inna-kiteng,
of-this-cow,
P
when
n-e-rany :
and-they-sing :
en-Dambu
the-Dapple-grey
linono,
your,
the-song
lenye
their
inna-kiteng
this-cow
enye.
their.
N-e-iwal-aka
And-she-it-enters-into
mna-ngoroyom,
this-woman,
ti-atwa
within
eng-aji.
the-hut.
e-aku
it-becomes
ang,
our*
ten
when
n-e-tur-u 5
and-she-digs
e-das
they-suck
en-gumoto
the-pit
1 In this word s changes to d after n : o-sambu, the dapple grey bull or the
bull of many colours ; en-dambu, the dapple grey cow or the cow of many
colours.
2 In the third person plural of the present and future tenses of the verb
a-iyo-u, to wish, the last letter is doubled.
3 Masai cattle are able to restrain their flow of milk, and this word is only
used when a cow allows the milk to come on the calf being put to her udder.
* A pet term for brother, used sometimes by children.
5 A-tur is to dig (intr.), a-tur-u, to dig (tr.).
192
MASAI STORIES
n-e-jo-ki
and-she-says-to
‘ L4-isho-o
‘ Whom-me-gave
‘Oi.’
‘Yes.’
eng-Ai ! ’
the-God ! ’
ang
kraal
‘ Ten
‘When
peiye
so-that
e-ipir
it-us-is-opposite-to
aa-barn.’
I-you-shave.’
‘A'iya.’
4 Very- well.’
eng-olong1,
the- sun,
ake
only
ang.
kraal.
P
when
Ore p’ e-idip, n-e-jo-ki en-gerai
Now when she-it-fmishes, and-she-says-to the-child
ne-me-ata ngotonye :
who-not-has the-mother :
N-e-jo en-gerai :
And-he-says the-child :
N-e-jo-ki :
And-she-him-says-to :
n-i-lotu
and-you-come
N-e-jo en-gerai :
And-he-says the-child :
N-e-lo en-gerai dlo oo-’n-gishu o
And-he-goes the-child place of-th e-cattle with
N-e-isho
And-he-gives (or does-this)
eng-olong, n-e-lotu
the-sun, and-he-comes
N-e-jo-ki e-ngoroyoni: ‘Inno
And-she-him-says-to the-woman : ‘ Go
i-’ya-u em-bene na-tii
bring the-bag which-it-is-there
N-e-lo en-gerai en-n-e-tii
And-he-goes the-child the-which (or where)-it-is-there
en-gumoto na-tu-tur-n-o e-ngor5yoni, n-e-do-iki
the-hole which-she-dug the-woman, and-he-it-descends-into
m-e-dol-ita.
not-he-it-seeing-is.
Onaa, n-e-lotu e-ngoroyoni, n-e-pik o-soit
Well, and-she-comes the-woman, and-she-'puts-in the-stone
kitok.
big.
N-e-pwonu ’n-glshu ang
And-they-come the- cattle kraal
e-ngoroyoni,
the-woman,
n-e-’ya-ki en-gerai enye.
and-she-them-takes-to the-child her.
ol-likae.
the-other.
e-ipir
it-him-is-opposite-to
kejek e-’ruat,
feet of-the-bed,
ol-murunya.’
the-razor.’
n-e-lep-u
and-she-milks-hither
teipa, n-e-lo
evening, and-she-goes
kulle kumok,
milks many,
Midday.
THE BOY, HIS BROTHER, AND THEIR SONG 193
N-e-jo-ki en-gerai
And-he-says-to the-cliild
ol-alashe lai ? ’
the-brother my ? *
N-e-jo-ki :
And-she-him-says-to :
ngotonye :
his-mother :
£ A-ta-barn-o
‘ I-him-shaved
‘ Yeyo, kodee
£ Mother, where
n-e-rmy-o
and-he-returns-himself
en-n-e-tii
the-which-they-are-there )
(or where) j
duo,
a-short-while-ago,
’n-gishu.’
the-cattle.5
N-e-jo
en-gerai :
£ Eitu
e-riny-o.’
And-he-says
the-child :
£ Did-not he-return-himself.’
N-e-jo
e-ngoroyoni : £ E-imin-a
en-gerai.’
And-she-says
the-woman : £ He-lost-is
the-child.’
N-e-ishir
taa
naleng.
And-she-weeps
well
very.
Ore p’
e-idip-a-yu 1,
n-e-j-i
Now when it-finishecl-become-will,
and-it-said-is
e-ta-a
e-tua
en-gerai.
,-has-become
he-is-dead
the-child.
e-ipir
it-him-is-o'pposite-to
lenye
his
eng-olong,
the-sun,
N-e-lo ol-likae shoo.
And-he-goes the-other-one grazing-ground.
Ore p’
Now when
ol-oshi-singolio lenye 5-jo :
the-every-day-song his which-says :
E-itu-rup-aka en-Dambu
She-has-lowered-(the-milk) the-Dapple-grey
En-goi-papai,
The-child-(of)-father,
Ne-m-a-das il-ki
Whom-not-I-suck the-teats
En-goi-papai.
The-child-(of)-father.
Ore e-jo neja e-ishir ake
Now he-says thus he-weeps only
’n-gishu ang.
the-cattle kraal.
n-e-rany
and-he-sings
ang,
our,
linono,
your,
00
until
m-e-etu
may-they-come
Ore
Now
P
when
e-ba-u
he-arriyes-hither
boo,
outside-the-hut,
n-e-rany
and-he-sings
1 When the day was finished.
194
MASAI STORIES
naleng,
very,
n-e-nmg
and-he-him-hears
lido
that-one
o-tii
who-is-there
n-e-rany si nmye,
and-he- sings also he,
boo.
outside-the-hut.
N-e-nyik-u
And-he-approaches-hither
n-e-imnmg
and-he-listens
41o
direction
lido
that-one
en-gumoto,
the-pit,
o-tii
who-is-there
kutuk-aji
mouth-hut (or door)
n-e-ito-ki
and-he-does-again
a-rany,
to-sing,
n-e-iruk
and-he-him-answers
o-tii
who-is-there
en-gumoto,
the-pit,
n-e-mng
and-he-him-hears
taa
well
n-e-lo
and-he-him-goes
Ore ake
Now only
a-ita-u
to-put- out-hither
ti-atwa
from-within
pe
when
te-’ramatare,
from-the-attending-to-the-calves,
e-ingu-a
he-leaves-thither (or comes-from)
N-e-jo eng-ae :
And-he-says the-other-one :
e-ba-u
she-arrives-hither
n-e-jo :
and-she-says :
enna-^gherai
this- child
4 E-ingu-a
£ He-comes-from
lido
that-one
katukul,
altogether,
en-gumoto.
the-hole.
ngotonye,
their-mother,
£ Iyope !
‘Ah'!
air
my?’
kaji
where
o-sero.
the-forest.’
Ore
Now
ngotonye
the-mother
tadekenya m-e-ii idya-kerai na-ata
morning and-he-sharpens that-child who-has
ol-alem m-e-ti-pi-ja,
the-sword that-it-may-sharp-hecome,
n-e-isho
and-h e-gives (or does-this)
pe
when
e-puk-u
she-comes-out
n-e-dung
and-he-her-cuts
ol-gos,
the-throat,
n-e-a.
and-she-dies.
Onaa, n-e-ita-lak-u
Well, and-he-him-make-pay-for-will (or avenges)
ol-alashe lenye o-ti-pik-aki en-gumoto
the-brother his who-piit-in-was the-pit
N-e-nang
And-she-it-throws (or dies-for)
E-iting-okityo kullo-omon
They-ended-have these-news
ngotonye,
his-mother,
en-gerai
the- child
pesho.
for-hothing.
inna-ngoki
this-sin
enne.
here.
enye.
her.
Plate X
Masai woman cutting firewood. Scene inside a Masai kraal, showing women’s
THE BOY, HIS BROTHER, AND THEIR SONG 19 5
THE STORY OF THE BOY AND HIS BROTHER
AND THEIR SONG.
There once lived an old man who had two wives, and by each wife
he had a son. One of the wives died, and the old man told the other
one to look after both children.
The boys loved one another very much, and always went together
to herd their father’s cattle. They had their own pet cow, which they
called the Dapple-grey, and when they wanted to milk her they only
had to sing the following song :
‘Child of my father, brother dear,
She yields her milk, our Dapple-grey,
She yields it though no calf is near,
This song of mine she can’t gainsay.
‘Into my mouth I milk thee not1,
Dear Dapple-grey, there’s nought to fear,
No gourd or calabash I’ve got,
I only, whom thou lov’st, am here.’
After a time the woman took a great dislike to her step-son, and
made up her mind to get rid of him so that her own son might have
all the milk. She therefore dug a hole in the floor of the hut, and
said to the boy: ‘You whom God gave me, come from the grazing
ground at midday, and have your head shaved.’
When the child arrived, his step-mother told him to go into the
hut, and bring the bag containing her razor from under the bed.
He entered the hut, and not seeing the hole which had been dug in
the floor, fell into it. The woman immediately covered in the hole
by dropping a big stone into it.
In the evening the other boy returned with the cattle to the kraal,
and asked his mother where his brother was. The woman replied
that she had shaved him a short while before, and that he had
returned to the grazing ground. When she was told that he had not
been seen, she wept and cried out : ‘ My child is lost/
As nothing was heard of the boy that evening, it was assumed that
he was dead. His brother was much distressed, and during the
greater part of the next day whilst herding the cattle he wept and
sang their every-day song.
1 It is a common practice amongst Masai herdsmen to milk their cows
direct into their mouths.
HOLLIS
196
MASAI STORIES
In the evening he drove the cattle hack to the kraal, singing as he
went, and when he was outside his mother’s hut, he heard his brother
singing as well. He listened, and went to the door of the hut, where
he sang again. His brother replied, and he heard the voice distinctly.
He entered the hut, took away the stone, and rescued the boy.
The mother was looking after the calves at the time, and letting
them go to the cows one at a time to be fed. On her return to the
hut she was greatly surprised to see her step-son, and asked where the
child came from. Her son answered : ‘ He has come from the forest.’
The next morning the boy sharpened a sword, and when his mother
left her hut, he cut her throat. His half-brother, who had been put in
the pit for nothing, was thus avenged, whilst the woman paid for her
sin with her life.
En-atmi oo-?n-gera e-’sidai.
The-story of-the-children of-the-ostrich.
E-tii opa e-sidai, n-e-I-u
She-is-there formerly the-ostrich, and-she-bears (or lays)
’mosor, n-e-dany-u.
the-eggs, and-she-them-breaks-hither (or hatches).
Ore p’ e-idip a-ta-dany-u, n-e-lotu
Now when she-them-fmishes to-hatch, and-he-comes
ol-ngatuny, n-e-ingur-aa ’n-gera,
the-lion, and-he-looks-thither (or regards) the-children (or chicks),
n-e-nap, n-e-isud-oo.
and-he-them-carries, and-he-them-hides-away.
N-e-suj e-sidai, n-e-jo-ki :
And-she-him-follows the-ostrich, and-she-him-says-to :
* I-njo-o-ki ’n-gera ainei.’
‘ Give-me the-children my.’
N-e-any ol-ngatuny e-ita-y-u,
And-he-refuses the-lion he-them-put-out-hither-will,
n-e-ar-aa
and-he-strikes-thither (or chases-away)
N-e-lo
And-she-goes
e-sidai
the-ostrich
T-aigwenak, n-e-ikilikwan :
the-counsellors and-she-them-asks :
e-sidai.
the-ostrich.
a-ingor-u
to-look-hither (or search)
( Ka, ’n-gera
1 How, the-children
ainei
my
anake
’n-o-’l-ngatuny 1 ’
the-of-the-lion 1 ’
or
THE OSTRICH CHICKS
197
N-e-ure-yu ’1-aigwenak pokin e-jo
And- tli ey-fear- will the-counsellors * all they-say
’n-e-’sidai ’n-gera, n-e-jo ’n-o-’l-ngatnny.
the-of-the-ostrich the-children, and-they-say the-of-the-lion.
N-e-ito-ki e-sidai, n-e-lo a-ipot
And-she-does-again the-ostrich, and-she-goes to-call
i-ngwesin pokin.
the-animals " all.
Ore
Now
pe
wKen
e-ba-iki
sbe-reaches
n-e-jo-ki
and-be-ber-says-to
en-gumoto
the-hole
en-g
tbe-sucker
eng-aji
tbe-but
in-dare 1 :
the-flocks :
too-’ng-dloli
at-tbe-directions (or ends)
N-e-lo e-sidai
And-she-goes tbe-ostricb
too-’ng-dloli pokirare.
at-tbe-ends ‘ both.
to-’l-kin
by-tbe-ant-hill
pokirare.’
' both.’
a-tur-u en-gumoto
to-dig the-bole
e-’n-garibobo,
of-the-mongoose,
* Inno tu-tur-u
1 Go dig
m-e-ipung-o
that-it-go-out-may
m-e-ipung-o
that-it-go-out-may
Ore
Now
’ngwesin
the-animals
P
when
pokin
‘all
e-idip,
sbe-it-finisbes,
te-inne-weji.
in-tbis-place.
n-e-iturur-u
and-she-collects-hither
Kake
But
e-t-uri-aita
tbey-feared
pokin
‘all
nmje
they
e-jo
they-say
’n-e-’sidai
tbe-of-tbe-ostrich
n-gera,
the-children,
Ore
Now
‘ Eitu
* Did-not
P
when
n-e-jo
and-tbey-say
e-ikilikwan-i
it-bim-asked-is
ki-dol il-papit
we-see the-hairs
’ndae.
’n-o-’l-ngatuny.
the-of-the-lion.
Sll
also
en-garibobo,
the-mongoose,
oo-I-u
wbicb-beget
’N-e-’sidai
ye-
Tbe-of-tbe-ostricb
En-du-mus
(Ye)-consider
N-e-ityam,
And-he-jumps,
te-idya-ae-mdtua.
by-tbat-otber-portion.
1 Another name for the mongoose.
n-e-jmg
and-he-enters
en-gumoto,
tbe-hole,
n-e-jo :
and-he-says :
’ng-opir.
the-feathers.
’n-gera.’
the-children.’
n-e-ipung
and-be-goes-out
MASAI STORIES
198
N-e-ityam-aki
And-he-him-jumps-at
m-e-tu-puk-u.
that-he-may-’come-out.
N-e-ibung
And-it-bim-seizes
‘ Ten a-lo a-iya-u
‘ If I-go to-bring
ol-ngatuny,
tbe-lion,
n-e-any-u
and-he-kim-awaits
ol-ameyu,
the-hunger,
en-daa,
tbe-food,
N-e-lo
And-she-goes
n-e-a,
and-he-dies,
n-e-ipung
and-he-goes-out
amu e-jo :
for be-says :
en-garibobo.’
the-mongoose.’
e-sidai,
tbe-ostricb,
n-e- ya
and-sbe-takes
n-gera
tbe-children
enyena.
ber.
THE STORY OF THE OSTRICH CHICKS1.
There was once upon a time an ostrich, which, having laid some
eggs, hatched them, and reared the chicks.
One day a lion came, and took the chicks away, and hid them.
The mother bird followed the thief, and demanded her young ones ;
but the lion refused to give them up, and drove her away. She
appealed to the counsellors, but they were afraid of the lion, and
decided that the chicks were his. The ostrich then went to call
a meeting of all the animals. When she arrived at the place where
the mongoose lived, he told her to go and dig a hole under an ant-hill
with two exits. This she did, and then collected all the animals at
this spot. Like the counsellors, however, they feared the lion, and
said the chicks were his. When it came to the mongoose’s turn to be
asked, he cried out: ‘We have never seen hairs beget feathers. Think
what you are saying. The chicks are the ostrich’s.’ And having
said that, he jumped down the hole under the ant-hill, and escaped at
the other end. The lion jumped after him, and not knowing of the
second exit, waited for him to come out of the hole by which he had
entered. As time wore on, the lion became hungry, but he still kept
watch, for he thought that if he went to search for food the mongoose
would get away. At length he died, and the ostrich recovered her
chicks.
En-atlni o-’l-kuruk o-iyam-a e-siangiki.
The-story of-the-crow who-married the- woman.
E-tii
It-is-there
opa
formerly
ol-kuruk, n-e-sir
the-crow, and-he-woos
e-siangiki.
the-woman.
Ore p’ e-idip a-ti-sir-a,
Now when hedier-fihishes to- woo,
n-e-isho
and-he-gives
1 There are several Masai stories somewhat similar to this one. In all of
them the lion is outwitted by the mongoose, who escapes by a second exit
from an ant-hill.
THE CROW WHO MARRIED A WOMAN 199
menye
her-father
’n-gishu, n-aa
the-cattle, and-they-are
’l-bungaiko aare.
the-young-bulls two.
N-e-nyor-u
And-he-them-love-will {or accept)
ol-kuruk en-aisho,
tbe-crow the-boney {or honey-wine),
e-siangiki \
the-woman.
"n-dauwa nni
the-heifers three
and
menye,
the-father,
n-e-muk
and-he-brews
n-e-isho-ri
and-it-him-given-is
N-e-iyam
And-he-marries
N-e-ton-i
And-they-stay
Ore pe
Now when
n-e-ikilikwan
and-she-him-asks
ino 1 ’
your h
N-e-any
And-he-refuses
N-e-ikilikwan
And-she-him-asks
ki-ba-yd
we-arrive-thither
N-e-gir-a
And-he-silent-is
ol-kuruk
the-crow
also
mnje
they
e-mut-a
it-finished-becomes
e-siangiki :
the-woman :
ol-kuruk
the-crow
e-siangiki,
the-woman,
te-'n-dim.
in-the-wood.
ol-ari
th e-year
e-tii
it-is-there
n-e-rik.
and-he-her-takes.
‘ K-aji
‘ Where
e-lim-u.
he-her-tells.
e-siangiki
the-woman
’ng-oloiigi
the-days
pokin :
' all:
obo,
one,
eng-ang
the-kraal
‘ Kanu
‘ When
eng-ang
the-kraal
ol-kuruk.
the-crow.
ino 1 ’
your 1 5
Ore
Now
a-gil-u
to-break-hither
nabo
one
te-’ng-olong
on-the-day
’l-kak,
the-firewood,
n-e-jo
and-he-says
ol-kuruk :
the-crow :
te-ked-o
climb
elle-shani,
this-tree,
N-e-ked
And-she-it-climbs
N-e-lo
And-he-goes
oo-lotu
which-he-her- comes
e-siangiki,
the-woman,
n-e-rany
and-she-sings
ol-kuruk
the-crow
a-iturur-u
to-collect-hither
‘ A-lo
‘I-go
to-anyu-a-ki.5
await-me.’
e-ishir.
she-weeps.
fi-kak
the-firewood
a-pej-ye.
to-burn-for.
1 And the woman is given to him.
200
MASAI STORIES
Ore
Now
o-sanja
the-lover
e-rany
she- sings
lenye
her
e-siangiki
the-woman
li-opa
of-formerly
e-ishir,
she-weeps,
n-e-mng
and-he-her-hears
o-mgu-a
who-leaves-thither )
or comes-from J
e-hoit-are
he-is-together-with
N-e-jo-ki
And-he-them-says-to
d-alashera
the-brothers
o-sanja :
the-lover :
le-’siangiki.
of-the-woman.
‘ A-ning
‘ I-hear
en-jore
the-war
ol-toilo
the-voice
le-’ng-anashe
of-the-sister
myi.
your/
N-e-jo-ki
And-they-him-say-to
1-chorueta
the-friends
lenyena : * Ki-ti-pik-a
his : ‘ She-you-has-put-in
ang
our
eng-anashe
the-sister
N-e-inining
And-they-listen
ol-toilo,
the-voice,
ol-oirirua/
the-madness/
il-alashera,
the-brothers,
n-e-mng si
and-they-hear also
mnje
they
‘ E-ti-sip-a.
‘ He-has-said-truly.
Maa-pe
Let-us-h'er-go
N-e-pwo
And-they-her-go
N-e-ikilikwan :
And-they-her-ask :
N-e-jo-ki :
And-she-them-s
n-e-jo-kl-no :
and-they-say-to-one-another :
d-ingor-u/
to-look-hither (or search)/
d-inep-u e-tii
she-is-there
li-ki-to-rik-u-o ? *
"Who who-(he)-you-brought-hither % ’
Aa-ti-mir-aka-ki ol-kuruk/
It-me-sold-to-was the-crow/
to-meet
en-geper
the-top
o-’l-chani.
of-the-tree.
s-to :
N-e-jo-ki
And-they-her-say-to
N-e-jo-ki
And-she-them-says-to
l-kak/
the-firewood/
N-e-jo-ki :
And-they-her-say-to :
mi-do-u/
do-not-descend-hither/
1-alashera :
the-brothers :
‘ Kodee
4 Where
ol-kuruk/
the-crow/
eng-anashe : ‘ E-shomo a-gil-u
the-sister : ‘ He-has-gone to-break-hither
4 Ten
‘ When
e-lotu,
he-comes,
pe
and
ki-mbot,
he-you-calls,
N-e-jo
And-she-says
e-siangiki :
the-woman :
‘Alya/
‘ Very- well/
THE CROW WHO MARRIED A WOMAN 301
N-e-pwo ninje ’l-alashera o o-sanja,
And-they-go they the-brothers and the-lover,
n-e-isud-ori.
and-they-hide-themselves.
Ore pe e-riny-u-nye ol-kuruk, n-e-jo-ki
Now when he-returns-hither-himself the- crow, and-he-says-to
en-gitok : * Na-iro, ta-do-u.’
the-wife : ( O-the-friend, descend-hither/
en-gitok : ‘ M-a-do-u/
the-wife : 1 Not-I-descend-hither/
me-jo-ki ol-kuruk
and-he-her-says-to the-crow
’n-gataitin are : 1 Ta-do-u.’
the-times two : ‘ Descend-hither.’
N-e-wal-aka en-gitok ’n-gataitin p6kin,
And-she-him-replies-to the-wife the-times ’ all,
n-e-jo : ( M-a-do-u/
and-she-says : ( Not-I-descend-hither/
Ore e-any, n-e-jo-ki
N-e-jo-ki
And-she-him-says-to
N-e-ito-ki
And-he-does-again
Now she-refuses,
f A-ked-u
I-it-climb-hither
openy,
myself,
P
and
N-e-jo
And-she-says
m-a-do-u/
not-I-descend-hither/
N-e-puk-u
And-they-come-out
en-gitok
the-woman
and-he-her-says-to
aa-lotu
I-you-come
ake : ‘Won,
only : ‘ Come,
ol-kuruk :
the-crow :
a-ita-y-u.’
to-take-out-hither/
te-inna-kata
in-that-time
’1-alashera
the-brothers
and
amu
for
o-sanja
the-lover
lenye, n-e-ar-are ohkuruk, n-e-ar,
her, and- they-fight- with the-crow, and-they-him-kill,
n-e-a.
and-he-dies.
N-e-ito-ki n-e-rik e-siangiki eng-ang enye.
And-they-do-again and-they-take the-woman the-kraal their.
THE STORY OF THE CROW WHO MARRIED A WOMAN.
There was once upon a time a crow who made love to a woman.
When he had given the woman’s father the customary present, viz.
three heifers and two young bulls, and brewed some honey-wine, he
202
MASAI STORIES
was allowed to marry her. He took his wife away with him, and
went to live in a wood.
At the end of a year the woman asked the crow where his kraal
was, but he refused to tell her, nor would he vouchsafe a reply when
she asked him, as she did daily, when they were going to his home.
One day the crow told her to climb up a tree, and to wait for him
there while he went to cut some firewood for her. She did as she
was bid, and when she reached the top, she sang and wept.
Just at this time the woman’s former lover, who with her brothers
was returning from a raid, passed near the tree. The lover recog¬
nized the singing, and told his friends that he heard their sister’s
voice. They laughed at him, and said they supposed the loss of their
sister had turned his head. However, when they listened, they
admitted that it was their sister’s voice that they heard, and they
started off to search for her. They found her in the tree, and asked
her who had put her there. She replied thp,t she had been sold to
the crow who was at that moment collecting firewood. They told
her not to come down when the crow returned, and then went away
and hid.
Shortly afterwards the crow came back with the firewood, and
called out to his wife to descend. She refused, however, even though
he threatened to fetch her down.
While the two were disputing, the woman’s brothers and lover
emerged from their hiding place, and fought with the crow, whom
they succeeded in putting to death. They then escorted her back to
their kraal.
En-atmi e-’n-gitqjo, o ol-ngojine, o eng-apune
The-story of-the-hare, and the-hyena, and the-cave
o-T-ngatuny 1.
of-the-lioness.
E-not-ote en-gitojo o ol-ngojine,
They-got-one-another (or met) the-hare and the-hyena,
n-e-jo-ki en-gitojo ol-ngojine : ‘ Maa-pe aa-lilit-a.’
and-he-says-to the-hare the-hyena : ‘ Let-us-go to-walk-ourselves.’
N-e-pwo pokiraare, n-e-pwo aa-or-o,
And-they-go ’ both, and-they-go to-divide-themselves )
(or separate), J
1 Ol-iigatuny means lion or lioness.
THE HARE, HYENA, AND LIONESS’S CAYE 203
n-e-lo
and-he-go
en-gitojo,
the-hare,
n-e-tum
and-he-gets (or
o-’l-ngatuny, n-e-iken-o,
of-the-lioness, and-it-closed-becomes (or is),
boloV
open.’
N-e-bol-o,
And-it-opens-itself,
eng-apune
the-cave
n-e-jo : ‘ Soit,
and-he-says : ‘ Stone,
n-e-jmg
and-he-enters
atwa,
within,
n-e-ito-ki
and-he-does-again
npa y
sew (or close),’
ninye ol-gilata
he the-room
n-e-np-a.
and-it-closes-itself.
ol-loo-’n-giri,
the-of-the-meats,
n-e-jo : ‘ Soit,
and-be-says : *■ Stone,
n-e-jo :
and-he-says :
a-nmg
to-feel
1 Soit,
‘ Stone,
n-e-jo : ‘ Soit,
and-he-says : c Stone,
N-e-lo
And-he-goes
n-e-ito-ki n-e-lo
and-he-does-again and-he-goes
n-e-rap-osho,
and-he-has-enough-to-eat,
e-iye-u n-e-lo.
he-wishes and-he-goes.
Ore p’ e-ipuhg,
Now when he-goes-out,
n-e-rip-a o-soit.
and-it-clos’es-itself the-stone.
N-e-ito-ki
And-he-does-again
n-e-riny-u-nye.
and-he-returns-hither-himself.
Ore te-’ng-oitoi n-e-tum-o
Now on-the-road and-they-get-one-another
N-e-jo-ki ol-ngojine
And-he-says-to the-hyena
i-’ngu-a 1 Ana-i-jo
you-leave-thither (or come-from) h If-you-say (or Why)
en-gutuk ino h *
the-mouth your % ’
N-e-jo en-gitojo :
And-he-says the-hare ;
loo-’sunya,
of-the-fats,
n-e-inos,
and-he-eats,
bolo,’
open,’
amu
for
npa,
close,’
e-sumash,
the-appetite,
and
en-gitojo :
the-hare :
ol-ngojine 3.
the-hyena.
‘ K-aji
‘ Where
e-nyil
it-is-oily
N-e-jo-ki
And-he-says-to
ol-ngojine
the-hyena
4 Oi !
‘Oh!
en-gitojo :
the-hare :
m-e-nyil.’
not-it-is-oily.’
‘ I-’yolo
‘ You-know
paiye
ahd-you
1 Short for he-soit ta-bol-o-yu. 2 Short for Le-soit ti-rip-a-yu.
3 They meet one another, he and the hyena.
204 MASAI STORIES
e-weji n-i-lo a-daa-re \ amu e-nyil eng-omom,
the-place where-you-go to-eat-in, for it-is-oily the-face,
n-e-nyil en-gutuk.’
and-it-is-oily the-mouth.’
N-e-jo-ki
And-he-says-to
en-gntuk ino,
the-mouth your,
en-gitojo ol-ngojine : 1 1-el-ye
the-hare the-hyena : c Rub-on
p’ e-aku sidai anaa
so-that it-becomes beautiful like
’n-guruon
the-ashes
en-ai.’
mine.’
Onaa, n-e-el-ye, n-eitu e-aku sidai
Well, and-he-them-rubs-on, and-did-not it-becomes beautiful
en-e-’n-gitojo.
tbe-of-tbe-bare.
anaa
like
N-e-jo-ki
And-he-kim-says-to
pae.
and (or I-say).
n-e-to-yu,
and-it-become-dry-will,
N-e-jo-ki
And-he-him-says-to
N-e-isuj,
And-be-it-washes,
ol-ngojine :
tbe-hyena :
Ana-i-jo
If-you-say (or Wby)
m-e-tiu
not-it-is-like
en-gitojo :
tbe-bare :
n-e-jo :
and-he-says :
‘ Ki-te-lej-a,
£ You-me-bave-deceived,
ten a-el-ye,
if I-them-rub-on,
anaa en-ino ? 5
even yours ? ’
te-’ng-are.’
in-tbe-water.’
pe2
and
‘ I-’suj-a
‘ Wasb-(it)
‘El-lejare, o
6 The-liar, wby
e-to-yo ake ? ’
it-dry-became only ? ’
N-e-jo-ki :
And-he-him-says-to :
N-e-isuj
And-be-it-washes
* I-’suj-a too-’n-gulak.’
sWasb-(it) in-tbe-urine/
ol-ngojine too-’n-gulak, n-e-jo :
the-hyena in-tbe-urine, and-he-says :
‘ I-’ngur-ai, taa,
( Look-tbitber (or Behold), well,
a-to-yu.’
to-become-dry.’
N-e-jo-ki
And-be-bim-says-to
ol-ngojine :
tbe-hyena :
e-weji n-i-lo dshii
tbe-place wbere-you-go always
amu e-inyi-aka
for it-done-again-bas
c To-li-ki-o-ki sii-ake
‘ Tell-me also-only
a-daa-re.’
to-eat-in.’
N-e-jo
And-he-says
en-gitojo : ‘ Omaa-taa ten aa-li-ki.
tbe-hare : ‘ How-now if I-you-tell.
1 For a-daa-are.
0 pe is often used for ainyo pe, wby ?
THE HARE, HYENA, AND LIONESS’S CAVE 205
Ore iye tin i-lo
Now you if you-go
ni-ki-resh-i/
and-it-you-captured-is.’
N-e-jo ol-ngojine :
And-he-says the-hyena :
N-e-jo
And-he-says
inne n-a-daa-re
here where-I-eat-in
hweji,
place,
n-i-mod-a-yu,
and-you-become-foolish-will,
1 To-li-ki-o-ki
‘ Tell-me
en-gitojo :
the-hare :
taa
well
kullo-gilat
these-rooms
naa
then
imyet
five
‘ Omaa
‘How
eng-apune
the-cave
ten
if
o-’l-ngatuny.
of-the-lioness.
ake iye/
only you/
aa-rik. Ore
I-you-take. Now
E-tii
It-is-there
le-’ng-apune.
of-the-cave.
E-tii
It-is-there
loo-’n-guruon,
of-the-i
naa
then
ninye
it
ol-loo-’l-oik.
the-of-the-hones.
ol-loo-’n-giri
the-of-the-meats
a ninye
it-is it
N-e-jo
And-he-says
to-rik-5-ki/
take-me/
N-e-pwo,
And-they-go,
N-e-jo-ki
And-he-says-to
n-i-jo :
and-you-say :
n-i-jo :
and-you-say :
E-tii
It-is-there
e-iter-i 1.
it-begun-is.
ol-loo-’sura.
the-of-the-fleshes.
ol-gilata
the-room
sii
also
E-tii
It-is-there
E-tii sii
It-is-there also
naa-aoana.
which-are-tender.
E-tii
It-is-there
ol-loo-’sunya,
the-of-the-fats,
ol-le-imyet/
the-of-five (or fifth)/
ol-ngojine : ‘ I-’ngfri-o,
the-hyena : ‘ Get-out-of-the-way,
maa-pe,
let-us-go,
en-gitojo
the-hare
n-e-ba-ya
and-they-arrive-thither
ol-ngojine :
the-hyena :
“ Soit, bolo.” Ore
tc Stone, open.” Now
<£ Soit, ripa.” Ore
“ Stone, close.” Now
n-i-puk-u, n-i-jo : “ Soit,
and-you-come-out, and-you-say : “ Stone,
N-e-jo ol-ngojine : ‘ Soit, bolo.:
And-he-says the-hyena : 1 Stone, open.
N-e-bol-o.
And-it-opens-itself.
eng-apune.
the-cave.
c Tin i-jing,
‘ When you-it-enter,
pe i-lo atwa,
when you-go within,
pe
when
1- yo-u
you-wish-will
bolo.” 5
open.” 5
1 That is the first.
20 6
MASAI STORIES
Ore
Now
‘ Soit,
‘ Stone,
pe
when
ripa.’
close.’
e-Jin g
they-enter
atwa,
within,
n-e-jo
and-he-says
en-gitojo :
the-hare :
N-e-rip-a.
And-it-closes-itself.
N-e-iter ol-ngojine ol-gilata o-tii
And-he-begins the-hyena the-room which-they-are-there
n-e-lo en-gitojo ol-gilata o-tii
and-he-goes the-hare the-room which-they-are-there
n-guruon,
the-ashes,
’sunya.
the-fats.
Ore
Now
en-gitojo
the-hare
p’ e-idip a-inos-a, n-e-jo-ki
when he-finishes to-eat, and-he-says-to
ol-ngojine : * A-ta-rap-oshe nanu,
the-hyena : £ I-have-had-ehough-to-eat I,
l- ngin-o,
get-out-of-the-way,
N-e-jo
And-he-s*
maa-pe.
let-us:go.’
en-gitojo :
the-hare :
ol-ngojine : ‘ Woi ! eitu
the-hyena : ‘ Oh !
N-e-jo-ki
And-he-him-says-to
kake iye, tini i-ndip,
but you, when you^finish,
n-i-puk-u, n-i-jo : “ Soit,
and-you-come-out, and-you-say : <( Stone,
nanu
a-inos
toki.’
ot I
I-eat
thing.’
-ipung
taa
nanu,
-go-out
well
I,
pe
i-
’yo-u
and
you-wish-will
bolo.”
Ore
pe
open.”
Now
when
i-ndip
you-fmish
a-tu-puk-u-o
to-coine-out,
N-e-jo-ki
And-he-him-sa\
3-to
n-i-jo :
and-you-say :
ol-ngojine :
the-hyena :
a-rap-osho,
I-have-en’ough-to-eat,
a-lo
I-go
ol-gilata
the-room
N-e-jo
And-he-says
en-gitojo :
the-hare :
N-e-jo-ki
And-he-says-to
N-e-bol-o.
And-it-opens-itself.
N-e-lo ninye
And-he-goes he
o-soit :
the-stone :
‘ A-lo
‘i-go
‘ Soit,
‘ Stone,
taa
well
“ Soit, ripa.” ’
“ Stone, close.” ’
‘ Eitu
* Did-not
loo-’l-oik.’
of-the-bones.’
nanu.’
I.’
bolo.’
open.’
en-gitojo,
the-hare,
n-e-jo :
and-he-says :
‘ Soit, ripa.’
‘ Stone, close.’
THE HARE, HYENA, AND LIONESS’S CAVE 207
N-e-rip-a.
And-it-closes-itself.
N-e-ton
And-he-sits-down
ol-ngojine
the-hyena
a-mos
to-eat
il-oik,
the-bones,
n-e-ito-ki
a-lo a-inos
’sura,
and-be-does-again
to-go to-eat
tbe-fleshes,
n-e-rap-osbo,
n-e-jo :
A-lo.’
and-be-bas-enougb-to-eat, and-be-says : (
H-go.’
N-e-jo-ki
o-soit : ‘ Soit,
ripa,’
anai
And-be-says-to tbe-stone : ‘ Stone,
close,’
instead-of
1 Soit, bolo.’
£ Stone, open.’
N-e-ri-kl-no
a-te-io,
‘ Soit,
bolo,’
And-he-forgets-(himself) to-say,
£ Stone,
open,’
n-e-jo ake,
and-he-says only,
‘ Soit, ripa.’
c Stone, close.’
N-e-jo neja,
n-e-any e^
-bol-o
o-soit,
And-be-says thus,
and-it-refuses it-opens-itself
the-stone,
amu mme neja
e-j-i.
for no thus
it-said-is.
N-e-lotu
ol-openy eng-apune
a-inep-u
e-tii
And-sbe-him-comes
th e-o’wner tbe-cave
to-meet
he-is-there
atwa eng-apune, e
-buak-ita, e-jo :
1 Soit,
ripa.’
close.’
in the-cave, he-crying-out-is, he-says :
‘ Stone,
N-e-jo
And-sbe-says
N-e-jo
And-lie-says
ol-ngatuny :
the-lioness :
ol-ngojine :
tbe-byena :
Neja
Thus
duo
a-iye-u
I-wisb
nanu I
I
Soit,
Stone,
a-short-while-ago
Oiya-kake !
Oh-but (or Woe-is-me) !
bolo ! 5
open ! 5
N-e-jo ol-ngatuny:
And-sbe-says the-lioness :
en-gerai 1 ’
tbe-cbild ? ’
N-e-jo-ki :
And-he-ber-says-to : ‘
£ Soit, bolo.’
‘ Stone, open.’
‘ Wuuu-wi.
‘ (Noise resembling a hyena’s laugh)
n-a-jo. Ol-tolut
and-I-say. The-cursed-fellow
Oiya-kake !
Oh-but (or Woe-is-me) !
‘ A-inos, anake a-ita-a
‘ I-you-eat, or I-you-make-become
en-gerai.
the-child.’
4 1-nda-a-ki
Make-become-me
208
MASAI STORIES
N-e-jo-ki
And-she-him-says-to
ol-ngatuny :
tke-lioness :
4 To-ton-a
* Sit-down
naa,
then,
pe
so-tkat
ki-mbung-aki enna-kerai
you-me-seize-for (or guard) tkis-ckild
elle-o'ito ui-i-ngen. Ore
this-bone, and-you-count. Now
my.
pa
wken
a-lang
I-cross
I-ngo
Catck-kold-of
il-kejek
the-rivers
oongwan,
four,
n-i-gil/
and-y ou-it-br eak . 5
N-e-iken
And-he-counts
ol-ngojine
the-hyena
’roruat.
the-footsteps.
Ore
Now
pe e-ba-ya,
wken she-arrives-thither,
N-e-iper-akl-no
And-it:kim-splits-to
n-e-dany,
and-it-it-breaks,
N-e-iyolo-u
And-he-know-will
e-ita-ru-eiye,
it-kim-makes-destroyed,
en-gerai
the-cliild
n-e-gil
and-he-breaks
o-’l-ngatuny
of-the-lioness
ol-oito.
tke-bone.
el-lughunya,
the-head,
n-e-a.
and-he-dies.
ol-ngojine
the-kyena
n-e-lo
and-ke-goes
a-iya-u
to-bring
a-jo
to-say (or that)
’1-timitimi
tke-hornets
aare,
two,
n-e-pik
and-he-thein-puts-in
en-gerai
tke-ckild
’n-gumeshi.
the-nostrils.
N-e-lotu
And-ske-comes
ol-ngatuny,
the-lioness,
n-e-jo-ki
and-she-says-to
ol-ngojine :
tke-hyena :
4 1-’ya-u en-gerai
4 Bring the-child
N-e-jo-ki
And-ke-k er-say s-t o
duo
a-skort-wkile-ago
n-aa-jo-ki
and-ke-me-says-to
m-a-ita-naa.’
tkat-I-it-make-suck (or suckle).’
ol-ngojine : 4 Papa, a-shomo
tke-hyena : 4 Father, I-went
en-aibon,
tlie-medicine (or medicine-man’s-kraal),
ol-oiboni : 44 Tini i-nda-lang
tke-medicine-man : 44 If you-make-cross
en-gerai
tke-ckild
en-gima,
the-fire,
n-e-a.
and-he-dies.” ’
ol-ngatuny :
tke-lioness :
m-e-tiu-toki.’
not-it-is-like-tking (or it-does-not-matter).’
N-e-jo-ki
And-she-kim-says-to
4 1-’ya-u
4 Bring-(it)
amu
for
THE HARE, HYENA, AND LIONESS’S CAVE 209
4 E-irur-a
4 He-sleeps-(himself)
N-e-jo ol-ngojine:
And-he-says the-hyena :
el-lughunya.’
the-head.’
N-e-jo-ki ol-ngatuny :
And-she-him-says-to the-lioness :
m-d-ingur-ai.’
that-I-it-look-thither (or see).’
N-e-dum-u ol-ngojine en-gerai,
And-he-picks-up-hither the-hyena the-child,
4 Oi ! enna-kerai e-papa.’
4 Oh ! this-child of-father.’
amu e-mwei
for he-is-ill
4 I-’ya-u
4 Bring-(it)
n-e-jo :
and-he-says :
N-e-iyolo-u
And-she-know-will
ol-ngatuny
the-lioness
a-jo
to-say (or that)
ol-ngojine
the-hyena
o-ta-ar-a en-gerai to-’l-oito,
who-killed the-child with-the-bone,
aulo.’
outside-the-kraal.’
n-e-jo-ki :
and-she-him-say
3-to :
4 ’Ya-wa
‘ Take-(it)
N-e-’ya
And-he-it-takes
e-’n-gerai.
of-the-child.
ol-ngojine,
the-hyena,
n-e-inos
and-he-eats
N-e-ito-ki
And-she-him-does-again
Ore pe e-’ya-u,
Now when he-it-brings,
ol-ngatuny : 4 ’Ya-wa
the-lioness : 4 Take-(it)
N-e-inos ol-ngojine
And-he-eats the-hyena
N-e-ito-ki
And-she-him-does-again
4 1-’ya-u.’
4 Ering-(it).’
a-jo-ki ol-ngatuny :
to-say-to the-lioness :
n-e-ito-ki
and-she-him-does-again
aulo.’
outside-the-kraal.’
eng-ae-aina.
the-other-arm.
eng-ama
the-arm
4 1-’ya-u.’
4 Bring-(it).’
a-jo^ki
to-say-to
n-e-jo-ki
and-she-him-sa1
s-to
ol-ngatuny :
the-lioness :
N-e-jo
And-he-sa;
’ng-aik
the-arm s
ol-ngojine :
s the-hyena :
pokirare,’
both,’
4 Yeyo
4 Mother
amu
for
my!
e-inos-aki
it-him-eaten-has-been
e-iyolo
he-knows
a-jo
to-say (or that)
e-tem-i.
it-him-tempted-is.
210
MASAI STORIES
N-e-jo : ‘ Mme nanu,
And-he-says: ‘No I,
’1-motonyi oo-to-put-o.’
the-birds who-it-pecked.’
papa,
father,
o-mos
who-eats
N-e-iko
And-he-does
o-’l-ngatuny.
of-the-lioness.
N-e-’ya
And-she-takes
a-dung-u
to-cut-hither
N-e-im
And-it-passes
n-e-tum
and-they-get (or
N-e-jo
And-he-says
N-e-jo
And-he-says
neja
thus
ol-ngojine
the-hyena
until
m-e-tu-mut-a
he-may-finish
en-gerai,
the-child,
en-gerai
the-child
N-e-jo
And-he-says
ol~ngatuny ol-ngojine a-an, n-e-lo
the-lioness the-hyena to-bind, and-she-goes
’ngusidin.
the-sticks.
en-jore oo-’l-ngojinia inne,
the-raid (or war) of-the-hyenas here,
ol-la ^duo-o-t-an-aki.
see) the-a-short-while-ago-who-bound-has-been.
obo te-lello 2 : ‘ E-iro.’
one from-these : ‘ The-friend.’
ol-o-an-a : ‘ Oe.’
the-who-bound-becomes : ‘Yes. 5
ol-likae : ‘ Ainyo
the-other : ‘ What
ni-ki-t-an-a
which-it-you-has-bound,
pe
so-that
i-tii
you-are-there
’nne 1 ’
here % ’
N-e~jo-ki
ol-o-an-a :
And-he-him-says-to
the-who-bound-becomes :
‘ Aa-t-an-aki
amu e-ilata
a-ta-any-a na-tii
4 It-me-bound-has-been
for the-oil
I-refused which-are-there
’l-ojonga/
the-flies.’
N-e-jo-ki
ol-likae :
‘ Oi ! eiji ! e-ilata
And-he-him-says-to
the-other :
* Oh ! really ! the-oil
na-tii
which-are-there
’1-ojonga
the-flies
K-aji
e-tii ?
i-ta-any-a ?
you-refused % Where it-is-there ?
ki-an nanu, p’
you-me-bind me, so-that
pe
o-that
Wou m-aa-ta-la-a
Come that-I-you-unfasten
a-ok inna-ilata n-i-ta-any-a iye/
I-drink this-oil which-you-refused you/
1 The letters a or la are sometimes inserted for euphony between the
article and the word which follows.
2 The local case is sometimes used where a genitive is required in English.
THE HARE, HYENA, AND LIONESS’S CAVE sm
N-e-lotu
An d-he-him-comes
N-e-lo
And-he-goes
a-rub-are
to-accompany
N-e-lotu
And-she-comes
ol-ngojine.
the-hyena.
Ore p5
Now when
* A-ok.’
‘ I-it-drink.’
a-lak.
to-unfasten.
ol-la-duo-o-an-a
the-a-short-while-ago-who-bound-becomes
’1-kulikae.
the-others.
ol-ngatuny
the-lioness
too-’ngudisin,
from-the-sticks,
e-osh
she-him-beats
nabo,
one,
n-e-jo-ki
and-he-her-say
n-e-ar
and-she-beats
ol-ngojine :
s-to tbe-byena:
ol-ngatuny :
the-lioness :
N-e-jo
And-she-says
N-e-jo : ‘ Inna-ilata
And-he-says : £ This-oil
N-e-ito-ki
And-she-him-does-again
kat’-are.
time-two (or a-second-time).
ol-ngojine :
‘’NydM’
‘WhatT
na-tii
which -are- there
a-osh
to-beat
’1-ojonga.’
the-flies.’
Sll
again
N-e-jo
And-he-says
N-e-jo
And-she-says
N-e-jo
And-he-says
the-hyena :
ol-ngatuny :
the-lioness :
‘ A-ok !
‘ I-it-drink !
1 ’Nyo % ’
‘ What h ’
A-ok ! 5
I-it-drink ! ’
mnye :
he :
N-e-iyolo-u
And-she-know-will
* E-ilata
‘ The-oil
ol-ngatuny
the-lioness
na-tii
which-are-there
1-ojonga.
the- flies.’
a-jo
to- say
(or that)
mme
no
lido
that-one
li-opa.
of-formerly.
N-e-keny-u,
And-it-dawns,
’1-opa-ngojinia oo-im-a
the-former-hyenas who-passed
N-e-osh-u
And-she-strikes-hither (or strips-off)
n-e-rmy-u-nye
and-they-return-hither-themselves
mne,
here.
ol-ngatuny
the-lioness
ing-abobok
the-barks
1 ’Nyo is frequently used for ainyo, what ?
Q
212
MASAI STORIES
o-’l-chani
of-the-tree
i-j°
you-say (or like)
N-e-lotu
And-he-comes
naudo,
nine,
n-e-salaash
and-she-them-spreads
te-’ng-olong
in-the-sun
n-gin.
the-meats.
eng-ang
the-kraal
nye-nekwa
there-those
e-papa
of- father
ol-opa-ngojine, n-e-jo : ‘ A-lo
the-former-hyena, and-he-says : ‘ I-go
amn e-te-yeng-ishe. I-’ngur-ai
for he-has-slaughtered. Look-thitlier
n-gin.
the-meats.’
N-e-dol
And-she-him-s<
ol-ngatuny,
the-lioness,
n-e-jo-ki :
and-she-him-says-to :
‘ K-a
* % It-is
iye elle 1 ’
you this % \
N-e-lo a-an,
And-she-him-goes to-bind,
Ore p’ e-idip,
Now when she-it-finishes,
n-e-ar
and-she-him-beats
enye, n-e-jo :
‘ Soit,
bolo.’
her, and-she-says
: ‘ Stone,
open.’
N-e-bol-o.
And-it-opens-itself.
Ore pe e-jing atwa,
Now when she-enters inside,
me-jo :
and-she-says :
N-e-rip-ra.
And-it-closes-itself.
E-iting-o
kullo-omon
te-’nne.
They-ended-have
these-news
at-here.
THE STORY OF
THE HARE
AND THE
m-e-tua.
tbat-he-may-die.
n-e-lo ol-ngatuny eng-apune
and-sbe-goes tbe-lioness tbe-cave
f Soit, ripa.’
4 Stone, close.’
THE LIONESS’S CAVE.
The bare once met the hyena, and proposed that they should go for
a walk. They went for a walk together, and then separated, after
which the hare went to the lioness’s cave, and found it closed. She
cried out : ‘ Stone, open,’ and the stone rolled away from the mouth
of the cave. She entered and said: ‘Stone, close,’ and the stone
returned to its place. She then proceeded to the room where the
lioness stored her fat, after which she went to the room where the
meat was kept, and having had enough to eat, she returned to the
THE HARE, HYENA, AND LIONESS’S CAVE 313
entrance, told the stone to open, and when she had passed out, to close
once more.
Feeling hungry again later she returned to the cave. On the
road she met the hyena, who asked her where she came from, and why
her mouth was oily. The hare denied that her mouth was oily, but
as the hyena persisted in his statement, she told him to rub ashes
on his mouth, and it would become as beautiful as hers. The hyena
did as he was recommended, but no change took place in his appear¬
ance. The hare next suggested washing it with water, and afterwards
with urine ; but although the hyena tried both, his mouth remained
as dry as before. The hyena then said : ‘ Please tell me where you
go and feed/ At first the hare refused to comply with his request,
and said : ‘ You are so foolish whenever you go anywhere, and are
sure to be caught.’ But as the hyena would take no refusal, she
consented to allow him to accompany her, and told him about the
lioness’s cave. ‘ There are,’ she said, £ five rooms. In the first the
ashes are kept; An the next, the bones; in the third, the tough
meat ; in the fourth, the tender meat ; and in the last, the fat/
The hyena cried : ‘ Get out of the way, take me there,’ and off they
started.
When they arrived at the cave, the hare told the hyena that when
he wanted the cave to open he must say : ‘ Stone, open,’ and when he
wanted it to shut : ‘ Stone, close/ The hyena cried out : ‘ Stone,
open,’ and the stone rolled aside. When they were inside, the hare
said : ‘ Stone, close,’ and it closed again.
The hyena at once started on the ashes, while the hare went to the
room where the fat was kept. When the latter had had enough
to eat, she returned to the entrance, and said she was going away.
The hyena remonstrated with her as he was not nearly satisfied.
After telling him how to get out of the cave, the hare went up to the
stone, and said : ‘ Stone, open,’ and again, when she was outside :
‘ Stone, close.’
When the hyena was alone, he went to the place where the bones
were kept, after which he proceeded to the next room, where the
tough meat was stored, and ate until he was satisfied. He then
returned to the entrance, and said to the stone : ‘ Stone, close,’
instead of ‘Stone, open.’ He repeated the words ‘Stone, close,’ several
times, and could not understand why nothing happened.
At this juncture the lioness, the owner of the cave, returned, and
said : ‘ Stone, open.’ When the hyena heard her, he cried : c Ah !
Q 2
214
MASAI STORIES
woe is me ! That is what I wanted to say. Poor fellow that I am !
Stone, open ! Stone, open ! ’
The lioness entered, and said : ‘ Shall I eat you, or shall I make
you my servant ? ’
The hyena asked to be made her servant, and was told to look
after the lioness’s cub. He was also given a bone, and instructed
to break it when the lioness had crossed four rivers. The hyena
counted the lioness’s footsteps, and when he calculated that she had
crossed the four rivers, broke the bone. A chip flew at the cub’s
head fracturing its skull. Fearing that the lioness would kill him
on her return, he searched for some hornets, and stuffed one up each
of the cub’s nostrils so that it might be supposed that it had been
stung to death.
The lioness returned to her cave a short while afterwards, and
called to the hyena to bring her cub. The hyena prevaricated for
some time, and invented several excuses for not doing as he was
told; but the lioness was firm, and the hyena had to pick up the
cub and bring it to its mother. The lioness at once saw that it was
dead, and told the hyena to take it outside. While he was doing
this, he ate one of the cub’s legs.
A little later he was again ordered to bring the cub to its mother,
and then to take it away once more. He devoured another leg
while carrying it away, and when the lioness called out to him a third
time to bring the cub to her, he said the birds had eaten two of its
legs. He then ate up the cub.
The lioness intended to punish the hyena for his misdeeds, and after
tying him to a tree, went to get some sticks with which to beat him.
As he was standing there, bound to the tree, some other hyenas bent
on a raiding expedition passed close by, and one of them seeing him,
asked him why he had been tied up in this manner. He replied that
he was being punished for having refused to drink some oil which had
some flies in it. The other hyena suggested that they should exchange
places, and after untying the knots, he allowed himself to be bound
to the tree instead, while the first hyena followed in the wake of the
raiding party.
After a time the lioness returned, and commenced to flog the
hyena, who cried out : ‘ Stop, I will drink it now.’
‘Drink what?’ said the lioness, and she commenced to flog him again.
‘ Oh ! oh ! ’ the hyena cried, ‘ I will drink the oil with the flies
in it.’
THE HARE, HYENA, AND LIONESS’S CAVE 215
The lioness then saw that this was not the hyena that had killed
her cub.
The next morning the hyenas on their way back from their raid
passed the cave, and the one that had killed the cub saw on the ground
some strips of hark, which the lioness had spread out in the sun to
resemble meat. ‘ I will go to my master’s kraal,’ quoth he, ‘ for I see
there has been a kill.’ On reaching the spot, however, he was seized
by the lioness, who bound him to the tree once more, and then beat
him to death.
After this the lioness returned to her cave, and said : f Stone, open.’
When the stone had rolled aside, and she had entered, she said:
‘ Stone, close,’ and it closed again.
En-atlni e-’n-dyemasi o-inos-a ’1-tunganak, o en-gerai.
The-story of-the-devil who-ate the-people, and the-child.
E-iwal-aka, n-e-pushu-u en-dyemasi,
He-it-entered-into, and-he-makes-confusion the-demon,
T-tunganak
the-people
nabo-olong
one-day
le-m-e-iken-a-yu,
which-not-it-counted-become-will,
naa
and-they-are
N-e-nya
And-he-eats
e-mos.
he-eats.
il-tuhganak
the-men
n-e-ish-u
and-he-finishes
kumok,
many,
ol-orere
the-people
pokin
* all
Ore
Now
e-tii
he-is-there
and
e-jo
he-say
’n-gTshu.
the-cattle.
ninye
3 he
ol-tungani
the-man
e-ish-u-a ’1-tunganak,
he-finished the-men,
0 obo.
until (or even) one.
N-e-nyor-iki
And-he-finds
na-ata
who-has
e-ngoroyoni
the-woman
n-e-’ya
and-she-takes
ol-opa-orere
the-former-people
e-tu-’ng-aiye 1
he-left-thither
e-ngoroyoni
the-woman
mekure
no-longer
naho
one
en-gerai
the-child
ti-atwa
within
kiti,
small,
en-gumoto
the-hole
’n-da'iki
the-foods
n-e-isud-ori
and-she-hides-herself
with
en-gerai
the-child
enye,
her,
oo-tu-mut-a
whom-he-finished
1 For e-tu-hgw-aiye.
naa-tu-’ng-aitye
which-they-left-thither
en-dyemasi.
the-demon.
21 6
MASAI STORIES
N-e-itoti
And-she-feeds
en-gerai
the-child
enye ti-atwa
her within
m-e-tu-bul-u,
he-may-grow,
n-e-aku
and-he-becomes
ol-ayoni
th e-boy
e-ululu
the-pit
botor.
big.
N-e-jo-ki hgotonye :
And-she-him-says-to his-mother :
c En-gerai ai !
‘ The-child my !
oo
until
ta-dua
see
m-i-lo aulo a-lilit-a aulo,
not-you-go outside-the-kraal to-walk-(yourself) outside-the-kraal,
amu e-tii en-dyemasi na-tu-mut-a T-tunganak
for he-is-there the-demon who-has-finished the-people
pokin. ’Yook ake pokirare naa-tii/
‘all. We only * both who-are-there/
N-e-gwet-u ol-ayoni eng- duo oo ’m-baa,
And-he-trims-hither the-boy the-bow and the-arrows,
n-e-jo-ki hgotonye : ‘ A-puk-u a-lo a-lilit-a/
and-he-says-to his-mother : ‘ I-co'me-out to-go to-walk-(myself)/
N-e-isim-aa a-puk-u,
And-he-denies-thither (or does-with-force) to-come-out,
n-e-lo boo.
and-^he-goes outside-the-hut.
N-e-ngor en-daritiki,
And-he-shoots the-small-bird,
hgotonye, n-e-jo-ki :
his-mother, and-he-her-says-to :
n-e-’ya-ki
and-he-it-carries-to
‘ Yeyo, k-enna
‘ Mother, 1 this
na-tu-mut-a ’1-tuhganak ? ’
which-has-finished the-people ? ’
N-e-jo-ki hgotonye : c Mme/
And-she-him-says-to his-mother : ‘ No.’
N-e-ito-ki ae-olong, n-e-ngor
And-he-does-again another-day, and-he-shoots
n-e-jo : ‘ K-enna ? ’
and-he-says : ‘ This ? ’
N-e-jo
And-she-says
hgotonye : ‘ Mme/
his-mother: ‘No/
N-e-ito-ki
And-he-does-again
ae-olong,
another-day,
en-daritiki,
the-small-bird,
n-e-ngor
and-he-shoots
eng-oilii,
the-Thomson’s-gazelle,
na-tu-mut-a
which-has-finished
n-e-jo :
and-he-says :
ol-orere/
the-people.’
‘ Enna taa
‘ This well
THE DEMON AND THE CHILD
317
N-e-’ya-ki
And-he-it-carries-to
ngotonye
his-mother :
enna.
this.
‘Oil
‘Oh!
Au
Bring-(it)
o-’sero
of-the-wood
ngotonye,
his-mother,
* Yeyo, k-enna na-tu-mut-a
‘ Mother, 1 this which-has-finished
N-e-jo
And-she-says
ai ! En-daa
my ! The-food
N-e-tum in-dokitin
And-he-gets the-things
ake : ‘ K-enna ? ’
only : ‘ 1 This ? 5
N-e-jd-ki-ni : * Mme.’
And-it-him-said-to-is : * No.’
N-e-jo-ki
And-she-says-to
ai, mi-ndo-ki a-ikilikwan-u
my, do-not-do-again to-ask-abont
e-tu-mut-a ol-orere,
he-has-finished the-people,
naa-tii
who-are-there
n-e-jo-ki :
and-he-her-says-to :
ol-orere ? ’
the-people 1 ’
mme ninye, en-gerai
no it, the-child
m-aa-ta-dm.’
that-we-it-may-eat.’
pokin, e-ikilikwan-u
all, he-asks
ngotonye
his-mother
en-gerai :
the-child :
and
iye
you
N-e-lo
And-he-goes
’m-baa
the-arrows
‘ En-gerai
‘ The-child,
inna-kukuu amu
this-devil for
n-a-lek-u nanu ake
and-I-remain-over I only
elle-osho pokin.’
this-country (or tribe) * all.’
oo
and
en-gerai, n-e-mgor-u
the-child, and-he-looks-hither (or searches)
n-e-ilep-ye
and-he-them-climb-makes
en-geper
the-top
o-’l-chani
of-the-tree
’remeta,
th e-spears,
o-manya
which-he-i
ninye
he
and
N-e-jo-ki
And-he-says-to
en-gerai
the-child
ngotonye :
his-mother :
ngotonye.
his-mother.
4 Yeyo,
‘ Mother,
a-ipot-u
I-call:hither
en-gukuu
the-devil
P
and
a-ar.
Lhim-strike.’
ngotonye :
his-mother :
N-e-jo-ki
And-she-him-says-to
ta-pal-a, amu
leave-(him)-alone, for
N-e-jo-ki en-gerai :
And-he-her-says-to the-child :
N-e-inok en-gima kitok
And-he-lights the-fire big
‘ En-gerai
‘ The-child
my,
mi-i-nde-u.’
not-you-him-venture.’
‘ A-ipot.’
‘ 1-him-call.’
te-’n-geper
at-the-top
o-’l-chani,
of-the-tree,
MASAI STORIES
218
n-e-dol
and-he-sees
n-e-jo :
and-he-says :
Adoshi !
Lo-and-behold !
N-e-jo
And-he-says
en-gukuu
the-devil
£ A-jo
4 1-say
opa
formerly
E-ton
Still
en-gerai :
the-child :
em-buruo, n-e-lotu,
the-smoke, and-he-comes,
a-ish-u-a ol-orere.
I-finished the-people.
e-tii.’
they-are-there.’
e-ton e-tii
still they-are-there
Pe
and
i-lotu
you-them-come
N-e-lo en-gukuu
And-he-goes the-devil
e-dung-ye ol-cliani
he-them-cuts-with the-tree
‘Ee,
4 Yes,
a-ish-u.’
to-finish.’
a-iya-u
to-bring
’n-ddluo
the-axes
o-manya
which-they-stay
pe
so-that
eng-ayoni
the-boy
00
with
Ore
Now
ngotonye.
his-mother.
pe
when
he-arrives-hither,
n-e-jo :
and-he-says :
4 En-da-do-u
4 (Ye)-descend-hither
N-e-jo-ki
And-he-him-says-to
N-e-dung,
And-he-it-cuts,
n-e-ito-ki
and-he-it-does-again
araki
a-dung
I-cut
ol-chani.’
the-tree.’
eng-ayoni :
the-boy :
£ Tu-dung-o.’
4 Cut-(it).’
n-e-ngor
and-he-him-shoots
a-dung,
to-cut,
n-e-ngor-i
and-it-him-shot-is
N-e-jo
And-he-says
laa-ony.’
which-me-bite.’
en-gukuu :
the-devil :
4 Yee !
4 Ah!
amyo
what
en-gerai,
the-child,
kat’-are.
time-two 1
(or a-second-time). )
kullo-kimba
these-gadflies
N-e-ngor-i
And-it-him-shot-is
’ngorot
the-shots
kumok,
many,
n-e-la-ikl-no
and-he-is-unable
a-tu-dung-o
to-cut
ol-chani.
the-tree.
N-e-iyolo-u a-jo e-ta-a en-n-e-a1,
And-he-know-will to-say (or that) it-became when-he-dies,
eng-ayoni, n-e-jo-ki : 4 Ten a-a,
the-boy, and-he-him-says-to : 4 When I-die,
n-e-ipot
and-he-calls
He knows he is about to die.
THE DEMON AND THE CHILD
219
n-i-dung
and-you-cut
’n-glshu
the-cattle
i-dung
you-cut
ol-orere
the-people
eng-omon,
the-face,
Ore
Now
n-e-dung
and-he-cuts
ol-orere
the-people
eng-omon,
the-face,
elle-kimojlno lai oti
this-finger my small
o-’l-osho linyi
of-the-country your
elle-kitok,
this-big-one (or thumb),
linyi pokin. Ore
your ’ all. Now
amu
for
e-puk-u
they-come-out
pokin.
' all.
Ore
Now
pe
when
n-e-puk-u
and-they-come-out
i-duhg
you-cut
pe
when
n-e-puk-u
and-he-comes-out
ol-tungani
the-man
obo.’
one.’
P
when
eng-ayoni
the-boy
pokin
* all
e-idip
he-finishes
’1-kimojik,
the-fingers,
en-gukuu
the-devil
a-tua,
to-die,
and
n-e-puk-u
and-he-comes-out
’n-glshu,
the-cattle,
ol-tungani
the-man
n-e-puk-u
and-they-come-out
n-e-dung
and-he-cuts
obo.
one.
Ore
Now
’ng-angite
the-kraals
lekwa-tuhganak
those-people
enye
their
oo-tu-puk-u-tuo,
who-came-out,
N-e-igwen-a
And-they-consult-together
e-opa,
of-formerly,
ol-orere,
the-people,
n-e-it-o
and-they-return-thither
n-e-many-isho.
and-they-stay.
K-aji
What
rne-jo :
and-they-say :
ki-ngo
we-do
elle-tungani
this-man
o-ita-yo
who-us-put-out-thither
’yook
us
te-’ng-oshoghe
from-the-belly
N-e-jo :
And-they-say :
N-e-iruk-isho
And-they-reply
N-e-aku
And-he-becomes
N-e-isho
e-’n-gukuu ? *
of-the-devil ? ’
‘ M-£-ita-&
‘ Let-us-him-make-become )
(or make) J
pokin : ‘ M-4-ita-a
‘all:
ol-karsis.’
the-rich-man)
(or chief).’ )
ol-karsis.’
* Let-us-him-make-become the-chief.’
ol-karsis
the-chief
lenye.
their.
lido-tungani o-ita-yo-ki
And-he-gives (or does-this) that-man who-put-out-thither-was
te-’ng-omon e-’n-gukuu, n-e-jo-ki ’1-kulikae :
from-the-face of-the-devil, and-he-says-to the-others :
220
MASAI STORIES
‘ Ainy6-p' d-ita-n-ni te-’ng-omon e-’n-gukuu 1
‘ What-and ) it-me-put-out-hither-is from-the-face of-the-deyil ?
(or Why) J
To-riny-o-ki e-weji n-d-ita-u-ni-eki.’
Return-me the-place which-it-me-to-be-put-out-hither-caused-was.’
N-e-igwen il-kulikae, n-e-jo-ki :
And-they-him-consult the-others, and-they-him-say-to :
‘ Ainyo-pe i-jo neja ? I-jo iye
‘ What-ahd (or Why) you-say thus % You-say you
e-ita-ru-eiye elle o-ita-yo ’yook
he-it-spoilt this-one who-us-put-out-thither us
te-’n-gukuu ? ’
from-the-devil 1 ’
N-e-jo lido-karsis : ‘ En-da-pal, pe ten
And-he-says that-chief: { (Ye)-Leave-(it), and when
e-mut-a elle-apa n-a-riny-oki
it-finished-becomes this-month and-I~him-return-to
e-weji n-e-ingu-a.’
the-place where-he-leaves-thither (or comes-from).’
N-e~un ol-karsis ol-kumhau lenye amu
And-he-plants the-chief the-tobacco his for
a-np.
to-guard.
e-iyolo
he-knows
Ore
Now
ol-karsis
the-chief
Ore
Now
n-e-lotu
and-he-comes
e-’n-gukuu,
of-the-devil,
o-’l-kumbau,
of-the-tobacco,
N-e-dol
And-he-him-sees
a-jo e-nya
to-say (or that) he-eats
p’ e-o-ku
when it-ripen-will
lido-tungani ol-kumbau.
thab-man the-tobacco.
ol-kumbau,
the-tobacco,
n-e-lo
and-he-it-goes
en-oshi-kata
the-very-time
lido
that-one
P
when
to-riny-oki
return-to
e-ipir eng-olong \
it-him-is-o’pposite-to the-sun,
o-ita-yo-ki te-’ng-omon
who-put-out-thither-was from-the-face
n-e-ita-y-u em-beneiyo
and-he-put-out-hither (or pick)-will the-leaf
n-e-nya.
and-he-it-eats.
ol-karsis, n-e-jo-ki : ‘ E-iro,
the-chief, and-he-him-says-to : ‘ The-friend,
em-beneiyo e-weji ni-i-nda-u-nye.’
the-leaf the-place which-you-it-to-put-out-hither- )
caused (or took-from).’ j
1 Midday,
THE DEMON AND THE CHILD
221
N-e-jo
And-he-says
N-e-rik
And-he-him-takes
lido :
that-one :
an g,
kraal,
i M-a-idim.’
* Not-I-am-able.’
n-e-ipot
and-he~calls
n-e-igwen-a,
and- they-consult-togeth er,
n-e-jo :
and-he-says :
kullo-lewa !
these-males !
o-’l-kumbau
of-the-tobacco
a-iye-u
I-wish
n-e-riny-oki elle-tungani
and-he-returns-to this-man
il-lewa,
the-males,
c ’L-oiye,
‘ The-friends,
enna-beneiyo
this-leaf
e-weji n-e-ita-u-nye,
the-place which-he-it-to-put-out-hither-caused }
(or took-from), j
pa
and
opa
formerly
ninye
him
eng-omon
the-face
e-’n-gukuu
of-the-devil
a-tnm a-shomo a-ti-pik-a 1
I-get to-go to-put-in
n-a-ita-u-nye.’
which-I-him-to-put-ont-hither-cansed (or took-from).’
N-e-jo lido : 1 M-a-idim a-inyia-ki.’
And-he-says that-one : * Not-I-it-am-able to-return.’
N-e-jo-ki ’1-kulikae : ‘ Ainyo-iye-pe
An d-they-him-say-to the-others : ‘ What-you-and (or Why)
i-jo-ki
you-said-to
ohlikae,
the-other-one,
<£ Ti-pik-a-ki
" Put-in-me
n-a-mgu-a,
which-I-leave- thither (or come-from),”
sii ’ye a-ti-pik-a
also yon to-put-in the-leaf
ni-i-ndu-’ngu-a ? ’
which-you-it-make-leave-thither (or bring-from) ? ’
e-weji
the-place
n-bta-la-iki-ne
and-you-unable-were
em-beneiyo
Onaa,
Well,
ol-likae,
the-other,
lido-karsis
that-chief
ol-o-inyia-ka
the-who-returned (or did-again)
e-weji
the-place
a-iror-ie
to-speak-with
n-e-it-ure-yu
and-he-make-fear-will
pokin.
‘ all.
n-e-nyor-u-no,
and-they-love-will-one-another,
il-knlikae too-’ng-olongi enyena
the-others during-the-days his
THE STORY OF THE DEMON WHO ATE PEOPLE,
AND THE CHILD \
There was once upon a time a demon who was greatly dreaded by
the inhabitants of the country in which he lived owing to his principal
food being human beings.
1 So that I can go and return him.
2 A Taveta Tale. The people of Taveta are nearly allied to the Masai,
222
MASAI STORIES
On one occasion lie devoured a large number of people and cattle —
so many, in fact, that he thought he had exterminated the whole
tribe. One woman, however, succeeded in hiding herself with her
child in a pit, and after the demon had taken his departure she
returned to the kraal and collected together all the food that had
been left there.
The child was brought up in the pit, and when he was old enough
to understand, his mother told him the story of the demon. For some
time he did not venture away from the hiding-place, but after a while
he made a bow and some arrows, and went for a walk. He shot
a small bird, which he took back with him to the pit, and asked
his mother if that was the demon. On being told that it was
not, he went out again and shot another bird, and after that
a Thomson’s gazelle. He continued his search for a long time, and
shot all kinds of things in the hope of killing the demon, but
when he showed them to his mother, he found that he had not been
successful.
The woman repeatedly urged her son not to leave the pit as they
were the sole survivors of the tribe, but the boy was determined if
possible to shoot the demon. One day he searched for a number of
arrows and spears which he took to the top of a tree. He then
climbed with his mother into the tree and lit a fire in the branches to
attract the demon’s attention. When the demon saw the smoke, he
was greatly surprised, as he thought he had eaten all the inhabitants
of the country. Having procured some axes, he went to the spot,
and called out to the child and his mother to descend. As they
refused to comply with his order, he commenced to cut down the tree.
The boy shot him twice with his arrows, but the demon only thought
he was being bitten by gadflies. As the arrows continued to hit
him, however, he had to give up his intention of cutting down the
tree, and shortly afterwards he lay down to die.
When he felt that his end was approaching, he said to the child :
4 When I am dead, cut off my little finger, and your cattle will be
restored to you. Then, cut off my thumb, and you will get back
your people. After that cut open my face, and one man will come
out.’
Having said this, he died, and the boy descended from the tree and
many of them being actually descended from that race. An account of their
history and customs, by the author, was published in the Journal of the African
Society , No. i, October, 1901.
THE DEMON AND THE CHILD
223
cut off his fingers and thumb, from the stumps of which all the people
and cattle that had been eaten emerged. The face was then cut open,
and one man appeared.
The people returned with their cattle to their former kraals, and
held a consultation at which it was decided to appoint the hoy chief.
After some time had elapsed, the man who had been taken from
the devil’s face asked the chief to put him back again. The others
argued with him, and told him that he was much better off now that
he had been liberated, but their arguments availed nothing, and the
chief, seeing that the man would take no refusal, asked to be given
a month in which to consider the matter.
Knowing that the discontented man was very fond of tobacco, the
chief planted some, and when it ripened, he went to watch it. As he
expected, the man saw the tobacco, and picked a leaf. The chief
called out to him to return it to the plant, but as the thief was unable
to do this, he was taken to the kraal, where a meeting was held.
Matters having been explained to those present, the thief was again
called upon to replace the leaf. When he admitted his inability to do
as he was required, the chief remarked that he too was unable to put
him back in the demon’s face.
Everybody appreciated the wisdom of the argument, and they all
lived happily together ever afterwards, respecting their chief and
loving one another.
’L-omon
loo-’l-Tor5bo
aare.
The-news
of-the-Dorobo
two.
E-tii
opa
ol-Tordboni
0 ol-alashe,
They-are-there formerly
the-Dorobo
and the-brother,
n-e-pwo
e-ngorore,
the-hunting,
n-e-dol
il-osowani kumok,
and-they-go
and-they-see
the-buffaloes many,
n-e-jo-ki
ol-kitok
ol-alashe :
4 To-ton-a iye
and-he-says-to
the-big-one the-brother
: 4 Stay you
te-’nne, m-a-ti-mir-u nanu te-idya-bata,
at-here, that-I-them-may-drive-hither I from-that-side.
Ore pe e-pwonu, n-i-ngor.’
Now when they-come, and-you-t hem- shoot/
N-e-ton ninye, n-e-lo ol-kitok, n-e-mir-u
And-he-sits he, and-he-goes the-big-one, and-he-drives-hither
’1-osowani.
the-buffaloes.
MASAI STORIES
224
N-e-ngor
And-he-shoots
ol-alashe
the-brother
’1-osowani
the-buffaloes
N-e-ito-ki,
And-they-do-again,
n-e-lo
and-he-goes
n-e-ton si
and-he-stays also
okuni
te-nabo-kata.
three
at-one-time.
ninye
ol-kitok,
he
the-big-one,
n-e-30
and-lie-says
n-e-ipiri
and-they-run-away
N-e-pwo
And-tliey-go
ol-oti,
the-small-one,
n-e-’ya
and-tbey-them-take
Ore p’
Now wHen
aa-jd-kl-no :
to-say-to-one-another :
ta-ngor-o
shoot
lido-oti,
that-small-one,
ol-kitok 1,
the-big-one,
’1-osdwani, n-e-pwo.
the-buffaloes, and-they-go.
ninje aa-yeng lekwa
they to-skin those
n-e-dum-u
and-they-pick-up-hither
11-e-mir-u,
and-he-them-drives-hither,
n-e-diak,
and-he-misses,
oo-to-hgor-o
which-he-shot
’n-giri,
the-meats,
ang.
kraal.
e-ish-u-nye,
they-finished-become,
£ Maa-pe
f Let-us-go
aa-ngor
to-shoot
n-e-ito-ki
and-they-do-again
kulikae.’
others.’
N-e-pwo.
And-they-go.
Ore
Now
pe
wlien
amu
for
ol-kitok
the-big-one
nanu,
me,
N-e-ituruk
And-he-precedes
Ore pe
Now when
e-ba-ya
they-arrive-thither
‘I^bu
ol-oti :
the-small-one :
‘Come
eng-oitoi
the-road
a-iyolo
I-know
ninye.
he.
e-taan-u
they-be-near-will
o-sero,
the-forest,
iye kurum,
you behind,
nalehg.’
very.’
n-e-jo-ki
and-he-says-to
m-a-ituruk-o
let-me-precede
n-e-dol
and-he-sees
ol-kitok
the-big-one
n-e-ibung,
te-’ng-oitoi,
on-the-road, and-he-it-seizes,
‘ Wou, i-im-a.’
‘ Come, pass.’
idye
that- (place)
en-jata
the-tree
n-e-jo-ki
and-he-says-to
n-e-pwo,
where-they-go,
na-lu-a
which-bends-itself
ol-oti :
the-small-one :
1 And when the big one shoots.
THE TWO
N-e-jo ol-oti :
And-he-says the-small-one :
a-ibung openy, amu t
I-it-seize myself, for you-
DOROBO
325
‘ Ime,
tu-’nga-iki,
P’
‘No,
let-(it)-go,
and
;i-dany
eng-ongu.’
-me-break
the-eye.’
N-e-jo
And-he-says
N-e-jo
And-he-says
ol-kitok :
the-big-one :
tu-lus-oi 1 2 3,
pass-thither,
4 Wou, amu m-aa-dany.’
‘ Come, for not-I-you-break.’
n-e-ihgw-eki ol-kitok
and-he-him-lets-go-to the-big-one
en-jata, n-e-dany ol-likae eng-ongu.
the-tree, and-he-him-breaks the-other the-eye.
N-e-jo
And-he-says
lido
that-one
o-ta-dany-aki
whom-broken-has-been
eng-ongu :
the-eye :
‘ Oi ! A-iyolo en-doki
‘ Oh ! I-know the-thing
n-^-isho-o
which-he-me-gave
ol-alashe lai,
th e-brother my,
m-aa-ta-dany-a
that-he-me-may-break
1-a-ta-ngor-o. Ninje
which-I-shot. Them
a-dol a-ta-ngor-o.
to-see to-shoot.
en-n-e-or V
what-divides.’
eng-ongu J
the-eye.
e-jo
he-says
Kake
But
pe
so-that
ta-pal-a
’L-opa-osowani
The-former-buffaloes
m-a-ito-ki
not-I-them-do-again
amu e-ata
leave- (it)- alone
for
he-has
Onaa, n-e-pwo,
Well, and-they-go,
en-n-e-tii
the-which (or where)-they-are-there
n-e-ba-iki
and-they-reach
T-osowani.
the-buffaloes.
N-e-jo-ki ol-kitok
And-he-says-to the-big-one
‘ N-e-j-i-amu mekure i-dol
£ And-it-said-is-for 1 no-longer you-see
(or Because) J
inno, ti-mir-u pa
go, drive-(them)-hither so-that
ol-oti :
the-small-one :
iye a-ta-ngor-o toki,
you to-shoot thing,
a-ngor nanu.’
I-them-shoot I.’
N-e-lo
And-he-goes
ol-oti,
the-small-one,
n-e-mir-u
and-he-drives-hither
’1-osowani,
the-buffaloes,
n-e-jo
and-he-says
ta-ngor-o
shoot
ol-kitok 4,
the-big-one,
n-e-diak.
and-he-misses.
1 And when he passes.
2 I know the reason why my brother has broken my eye.
3 Vide Proverb No. 2, p. 238. 4 And when the big one shoots.
MASAI STORIES
226
N-e-jo-ki
And-he-him-says-to
ti-mir-u
drive-(them)-hither
ol-oti :
the-small-one :
‘ Inno
‘Go
sn
also
m-a-mgur-ai
may-I-look- thither (or see)
ye
you
anai
whether
a-idim
a-ta-hgor-o.’
I-them-am-able
to-shoot.’
N-e-kweni
ol-kitok,
n-e-jo :
‘ A-diak
And-he-laughs
the-big-one,
and-he-says :
‘ I-them-miss
nanu o-ata
’ng-onyek
pokirare, pa
a iye
I who-have
the-eyes
both, and
it-is you
o-ata eng-ongu nabo
o-ngor h Aiya naa,
who-have the-
■eye one
who-them-shoot ]
W ell then,
to-ton-a m-a-shomo
a-mir-u.’
sit-down that-I-them-go to-drive-hither.’
N-e-lo
ol-kitok,
n-e-mir-u
’1-osowani,
And-he-goes
the-big-one, and-he-drives-hither
the-buffaloes,
11-e-ngor
ol-oti
’1-osowani
oongwan,
and-he-shoots
the-small-one
the-buffaloes
four,
oo-lang
il-opa.
which-exceeds
the-for m er-ones .
N-e-jo
ol-kitok :
‘ K-aji a-iko
elle-tungani 1
And-he-says
the-big-one :
‘What I-do
this-man ]
A-ar
m-e-tua
pa a-nap
in-giri
I-him-strike that-he-may-die
so-that I-carry
the-meats
pokin a-iya-ki ’n-gera
ainei.’
’ all to-take-to the-children my.’
N-e-pwo,
n-e-yeng .
il-osowani.
And-they-go,
and- they- skin
the-buffaloes.
Ore p’
e-idip,
n-e-jo
ol-kitok :
Now when
they-them-finish, and-he-says
the-big-one :
‘ A-dta-y-u
eng-aji ai pa
a-tum-oki
‘ I-put-out-hither-will (or build)
the-hut my so-that
I-him-get-to
a-eu
to-come
kew&rie
night
N-e-jo-ki
And-he-says-to
a-ta-ngor-o
to- shoot
ol-alashe :
the-hrother :
P
so-that
e-a.
he-dies.’
‘ E-iro, n-e-j-i-amu
‘ The-friend, and-it-said-is-for \
(or because) J
kumok in-giri, i-ndo-bir-a sii ’ye
many the-meats, prepare also you
pe m-e-shnl-a
so:that not-they-stay-with-one-another (or mixed-become)
eng-aji
the-hut
ino
your
THE TWO DOROBO
227
’rngiri, m-e-aku
t lie-meats, not-it-becomes
anake
that
ki-ar-a
we-strike-together (or fight)
taisere pesho.
to-morrow for-nothing.
N-e-ita-y-u
And-he-put-out-hither-will (or builds)
enye, n-e-or
his, and-they-divide
o-te-lej-a ol-likae.
who-deceived the-other.
N-e-mut-u 1, n-e-pwo
Aud-it-set-will, and-they-go
ol-oti
the-small-one
eng-aji
the-hut
m-gin
the-meats
aitoris,
equally,
m-e-tii
not-it-is-there
a-irur-a.
to-lie-down-(themselves) (or sleep).
N-e-iyolo-u
And-he-know-will
ol-oti
the-small-one
njere :
that :
n-aa-ar.
and-he-me-strikes (or kills).’
te-’ruat
in-the-bed
ol-alashe lai
the-brother my
N-e-dum-u en-geju
And-he-picks-up-hither the-leg
n-e-irag-ye
and-he-it-lie-makes (or puts)
n-e-ita-y-u ol-kila
and-he-put-out-hither-will ) the-garment
or take-off J
en-geju, n-e-tiu
the-leg, and-it-is-like
N-e-lo ninye
And-he-goes he
n-e-ata eng-duo enye
and-he-has the-bow his
anaa
even
lenye,
his,
ol-tungani
the-man
a-irag
to-sleep (or lie-down)
‘ E-iyo-u
‘ He- wish-will
o-’l-osowan,
of-th e-buffalo,
enye,
his,
n-e-iyop
and-he-coVers
o-irag.
who-sleeps.
te-’n-gop,
on-the-ground,
and
’m-baa.
the-arrows.
N-e-isho lido-kitok,
And-he-gives ) that-big-one,
(or does-this) J
en-gewdrie 2, n-e-lotu,
the-night, and-he-comes,
P
when
e-ipolos-a
it-is-between-itself
n-e-nyor-iki
and-he-finds
e-irag
it-lies
te-’ruat, n-e-jo
in-the-bed, and-he-says
en-donata pe
the-seat so-that
N-e-dol-ita
And-he-him-seeing-is
1 And at sunset.
ol-tungani,
the-man,
e-ngor.
he-shoots.
en-geju
the-leg
n-e-ito-bir-akl-no
and-he-prepares-for-himself
ake
only
lido-oti,
that-small-one,
n-e-jo :
and-he-say
2 At midnight.
HOLLIS
E
228
MASAI STORIES
4 A-iiigur-aa
4 I-him-look-thither
n-a-iyolo-u
and-I-know-will
N-e-ingw-eki
And-he-it-lets-go-to
en-geju.
the-leg.
N-e-iyolo-u
And-he-know-will
pe,
so-that.
njere
that
ten
if
e-sipa
he-says-true
e-ngor
he-shoots
idya-keju,
that-leg,
aa-ar \
he-me-kills.’
ol-kitok
the-big-one
ol-oti
the-small-one
em-bae,
the-arrow,
n-e-ngor
and-he-shoots
njere :
that :
‘Ee,
4 Yes,
e-ta-a
it-became
en-n-aa-ar .
the-which (or whenyhe-me-shoots/
N-e-ingw-eki ol-oti
And-he-him-lets-go-to the-small-one
ol-alashe le-me-dol-ita
the-brother who-not-seeing-is
te-’n-gop,
on-the-ground,
n-e-a
and-he-dies
N-e-dum-u
And-he-picks-up-hither
n-e- ya
and-he-them-takes
ang
kraal
em-bae, n-e-ngor
the-arrow, and-he-shoots
a-jo e-isud-ori
to-say 1 he-hidden-himself-has
(or that) j
te-inne.
in-this-(place).
ol-oti ’n-giri,
the-small-one the-meats,
pokin.
*all.
THE STORY OF THE TWO DOROBO3.
Two Dorobo brothers once went out hunting together, and came
upon a large herd of buffaloes. The elder one told his brother to
conceal himself whilst he went to drive the animals. The drive was
successful, and the buffaloes passed so close to the younger Dorobo
that he was able to shoot three of them.
The elder brother then told the other one to go and drive the herd
whilst he hid himself. The buffaloes came past the spot again, but
although the hunter shot at them, he failed to hit them. The animals
were by this time so scared that they fled.
The three buffaloes which had been killed were quickly skinned,
and the meat carried off to the kraal. When this task was finished,
the hunters started off again.
On arriving at a forest, the elder brother said he would go on
2 He was on the point of shooting me.
3 Vide note 2, p. 28.
1 He intends to kill me.
THE TWO DOROBO
229
ahead as he knew the way. They proceeded in this manner until
near their destination, when the elder one held aside a tree which
bent down on to the road, telling his brother at the same time to
pass. The latter feared that the tree might slip and hit him in the
eye ; but as his brother assured him that he would not let it go, he
passed. His fears were, however, not groundless, for his brother let
the tree swing back as he approached; it caught him in the face,
and put out his eye. He said nothing, but he thought to himself :
‘I know the reason why my brother has put out my eye. It is
on account of the buffaloes which |I shot ; and because of them
he does not wish me to shoot again. But there is One who will
avenge me.’
They reached the place where the buffaloes were, and the elder
Dorobo said to his brother : ‘ Since you can no longer see, go and
drive the buffaloes here for me to shoot.’
The younger one did as he was told, and drove the herd to where
his brother lay hid. The latter shot at them as they passed, but
missed them. The younger one then expressed a wish to have
the buffaloes driven for him in order to see if he could still shoot.
At this proposal the elder one laughed, and said : ‘ How can you with
your one eye expect to hit them when I, who have both eyes, miss h ’
Nevertheless he went and drove the herd towards his one-eyed brother
who succeeded in shooting four.
The elder Dorobo was so annoyed at this that he decided to
kill his brother, and to carry off all the meat for his own children.
He thought the best plan would be for his brother to sleep alone,
when he could visit him during the night and shoot him. So after
they had skinned the animals, he said : ‘ Since there is such a great
quantity of meat, we had better divide it up now, and then each build
his own hut ; otherwise we might quarrel over it to-morrow.’
They divided the meat into equal shares; each hunter built his
own hut ; and they went to lie down. But the younger one was
mistrustful of his brother, and suspected foul play. Instead therefore
of going to sleep, he took one of the buffalo legs, wrapped his gar¬
ment round it, and laid it on the grass which he had cut for a bed,
while he went to lie down on the bare ground.
In the middle of the night the elder Dorobo came stealthily
into the hut, and seeing the leg in the bed, thought it was his
brother. He sat down, took careful aim, let fly his arrow, and
shot the leg.
b 2
23°
MASAI STORIES
The younger hunter had been watching him all the time, and
thought to himself : ‘ If my brother shoots at the leg, I shall
know that he really intends to kill me.’ As soon as he saw the
arrow leave his brother’s bow, and hit the leg, he shot his brother,
and killed him.
He then picked up all the meat and took it home.
Tromon lo-’l-Tor5boni o ol-meut.
The-news of-the-Dorobo and the -giraffe.
E-tii opa
He-is-there formerly
nabo-olong, n-e-tum
one-day, and-he-gets 1
(or sees) J
ol-Toroboni o-hgor-isho, n-e-lo
the-Dorobo who-hunts, and-he-goes
ol-meut e-inos-ita en-depesi.
the-giraffe it-eating-is the-acacia-tree.
N-e-ta-la-ikl-note likae-orere illo-meut 1.
And-they-conquered-became other-people this-giraffe.
N-e-lo ol-Toroboni a-ipot ol-likae,
And-he-goes the-Dorobo to-call the-other,
n7e-jo-ki : c E-iro, maa-pe p’ d-ita-dol
and-he-him-says-to : ‘ The-friend, let-us:gq so-that I-you-show )
(or make-see) /
ol-meut pe ki-ngdr.’
the-giraffe so:that we-it-shoot.’
N-e-pwo, n-e-nyor-iki e-ti-oyo
And-they-go, and-they-it-find it-has-not-yet-returned
obo-ado-kiragata 2 te-’ng-are.
the-who-is-long-sleeping-place from-the- water.
N-e-jo-ki-no poldraare : (K-aji ki-ngo
And-they-rsay-to-one-another ’ both : f "What we-do
pe ki-dr 1 *
so-that we-it-kill ? *
N-e-jo lido o-iter-a a-dol : £ I-njo-o-ki
And-ke-says that-one who-it-began to-see : ‘ Give-me
eng-alem m-a-ilep-aki ol-^epesi. Ore pe
the-knife that-I-cliinb-info the-acacia-tree. Now when
e-lotu n-a-ipiri-oki a-ibung ol-gos, n-a-rem
it-comes and-I-it:jump-on to-seize the-throat, and-I-it-stab
em-biding. Kake inno iye to-ton-a te-idye
the-nape-of-the-neck. But go you sit over-yonder
pe ki-ret-5ki adde ten a-ibung.’
so-that you-me-help afterwards if Dit-seize.’
1 And other people have been conquered by this giraffe.
2 Another term for the giraffe.
THE DOROBO AND THE GIRAFFE
S31
P
wKen
Onaa,
Well,
lido f
that-one
Ore
Now
ol-meut
the-giraffe
ol-Toroboni,
the-Dorobo,
N-e-ipiri
And-heJjumps
n-e-tii
and-he-is-there
n-e-lo
and-h e-goes
te-’n-geper
on-the-top
ol-likae
the-other
o-’l-chani
of-the-tree
a-isud-ori,
to-hide-himself,
a-isud-ori.
to-bide-himself.
n-e-ton
and-he-sits
e-ipir
it-them-is-opposite-to
a-itashe to-’l-chani,
to-stand by-the-tree,
ol-gos.
the-throat.
n-e-lotu
and-be-comes
eng-olong \
the-sun,
n-e-ipiri-oki
and-he-h'im-jumps-on
n-e-ibung
and-he-him-seizes
also
ol-Toroboni
the-Dorobo
mnye
he
ol-meut,
the-giraffe,
eng-oriong,
the-back,
n-e-ipot
and-he:calls
n-e-kwet,
and-he-runs,
ol-likae
the-other
pe e-ret-oki,
so:that he-him-helps,
n-e-jo :
and-he-says :
eng-alem ! To-osho !
the-knife ! Strike-(him) !
Ore e-rany a-jo
Now he-sings to^say
o-isud-ori oc
who-hidden-himself-has
Ore
Now
lido
that-one
until
o-tii
who-is-there
e-dam-u a-jo
he-remembers to-say (or that)
Ore pe e-lo
Now when he-goes
njere
that
n-e-dam-u
and-he-remembers
n-e-rem
and-he-it-stabs
N-e-isarisar
And-he-hastens
n-e-ita-y-u
and-he-put-out-hither-will
a-suj ol-likae,
to-follow the-other,
‘ Le-pambito 2
4 Le-pambito,
Mi-im-ye 3 ! *
Not-(him)-pass-make-to ! 1
neja, n-e-kweni
thus, and-he-laughs
m-e-tua.
may-he-die.
en-geper o-’l-meut
the-top of-the-giraffe
e-ata eng-alem te-’m-bolos.
he-has the-knife in-the-loin.
en-n-e-lakwa,
the-which (or where)-it-is-far,
e-ata eng-alem, n-e-shit-u,
he-has the-knife, and-he-it-unsheaths,
l- ya-u
bring
lido
that-one
mekure
no-longer
em-biding,
the-nape-of-the-neck ,
a-yeng
to-skin
en-guriny
the-fat
a-mgur-aa
to-look-thither
n-e-a.
and-it-dies.
e-matwa
the-portion
oo-T-airakuj,
of-the-kidneys,
anake
if
nabo,
one,
n-e-lo
and-he-goes
e-tii,
he-is-there,
1 At midday.
2 Pambito means the giver or receiver of a bow-string.
3 Do not let him pass.
232
MASAI STORIES
ta-ba-i *,
arrive-thither,
n-e-jo
and-he-says
dno-moite.
some- while-back.
Onaa, n-e-ton,
Well, and-he-sits-down,
n-e-nyor-iki
and-he-bim-finds
n-e-ipir-u
and-he-makes-with-fire-sticks
e-tua
he-died
en-gima,
tbe-fire,
n-e-pej
and-he-'roasts
en-gurmy,
the-fat-(of-the-kidneys),
oo-’n-gumeshin
of-the-nostrils
dlo
neighbourhood
N-e-ipiri-u
And-he-starts-up
‘ E-iro, mi-mut
‘ The-friend, do-not-finish-(it)
lido
that-one
e-lido
of-that-one
o-tua,
who-died,
openy.’
alone.’
n-e-pik
and-he-it’-puts-in
o-tua.
who-died.
n-e-jo :
and-he-says :
Onaa,
n-e-pwo
pokiraare,
n-e-yeng
ol-meut.
Well,
and-they-go
both,
and-they-skin
the-giraffe.
Ore
P’
e-idip,
n-e-pej
in-guti-kiri
Now
when they-it-fi’nish,
and-they-roast
the-few-meats
d-inos,
n-e-jo
lido
o-ta-ar-a
ol-meut :
to-eat,
and-he-says
that-one who-killed
the-giraffe :
amu
for
* E-iro, m-i-tum kunna-kiri
‘ The-friend, not-you-get these-meats
duo ki-ret-oki m-aa-ta-ar.’
a-short-while-ago you-me-help that-we-it-strike (or kill).2
N-e-iny-ototo lido, n-e-lo ahg.
And-he-arises that-one, and-he-goes kraal.
IST-e-ikilikwan e-ngoroy5ni e-lido
And-she-him-asks the-wife of-that-one
lai V
my V
a-dol, kake a-to-ning-o
I-him-see, but I-have-heard
ol-meut : ‘ Kodee
the-giraffe : ‘ Where
N-e-jo-ki :
And-he-her-says-to :
’njere e-ta-ar-a
that he-has-killed
e-ngoroyom
the-wife
ol-moruo
the-husband
‘ Eitu
‘ Did-not
ol-meut,
the-giraffe,
eitu
did-not
o-ta-ar-a
who-killed
e-lotu,
he-comes,
ni-ki-ar,
and-he-you-beats,
amu
for
N-e-iny-ototo
And-she-arises
e-ngoroyoni,
the-woman,
n-a-mng
and-I-hear
e-ta-gor-e
he-was-angry
n-e-lo
and-she-goes
njere
that
ten
when
naleng.’
very.’
kitala 2
refuge
1 And when he arrives there.
2 Vide p. 304.
THE DOROBO AND THE GIRAFFE
333
eng-dlo
the-neighbourhood
‘ Ki-ar-i V
‘ Xt-you-beaten-is.’
N-e-ton
And-he-sits (or stays)
te-’ng-aji e-lido
in-the-hut of-that-one
e-lido-moruo
of-that-old-man
o-ti-aka :
who-her-said-to :
also
mnye
he
lido
that-one
o-euo
who-came
ang
kraal
o-ta-ar-a
who-has-killed
ol-meut,
the-giraffe,
e-any-u
he-him-awaits
n-giri.
the-meats.
Ore
Now
P
when
m-e- ya-u
t h at-he -m ay-br ing
e-aku dama, n-e-lotu lido
it-becomes day, and-he-comes that-one
e-nap-ita ’n-giri, n-e-im-u kioni e-’ng-aji,
he-carrying-is the-meats, and-he-passes-hither back of-the-hut,
amu inne oshii e-tii el-lusye
for here always it-is-there the-hole-in-the-wall
na-im-n-nye
which-passed-hither-become
N-e-ipot e-ngoroyoni,
And-he-calls the-wife,
n-gin L.
the-meats.
n-e-irnk-isho
and-he-answers
lido
that-one
o-tii aji,
who-is-there hut,
boo
outside-the-hut
n-e-jo
and-he-says
anake
that
also
mnye
he
e-ngoroyoni
the-wife
n-e-irag-ye
and-he-lie-down-makes-to (or puts)
te-’l-lusye, n-e-riny-o
in-the-hole-in-the-wall, and-he-returns-himself
kulye.
others.
ol-o-tii
the-who-is-there
enye,
his,
’n-giri
the-meats
a-lo
to-go
a-iya-u
to-bring
N-e-dum-u
And-he-them-picks-up-hither
n-e- ya
and-he-them-takes
eng-aji
the-hut
lido
that-one
enye.
his.
o-tii
who-is-there
hut;
N-e-iko
And-he-does
Ore
Now
neja.
thus.
¥
when
e-iyolo-u
he-know-will
njere
that
e-ta-a
it-became
You will be beaten.
1 Through which the meat is passed.
2.34
MASAI STORIES
en-n-e-ish-u-nye ’n-giri 1,
the-which-they-finished-become ) the-meats,
(or when) j
en-giringo nabo e-shomo
the-animal 1 one he-went
(or portion-of-meat) J
lido o-tii aji
that-one who-is-there hut
e-ta-a
it-became (or was)
a-iya-u,
to-bring,
n-e-lo
and-he-goes
e-ngoroyoni : ‘ Inno,
the-woman : ‘ Go,
amu
for
eng-aji
the-hut
e-euo
he-has-come
enye,
his,
n-e-jo-ki
and-he-says-to
ol-moruo lino,
the-husband your,
ne-mekure
and-no-longer
N-e-lo
And-she-goes
n-e-lotu
and-he-comes
ki-ar,
he-you-beats,
e-ngoroyoni
the-woman
for I-him-spoken-with-have/
eng-aji
the-hut
enye,
her,
n-e-ton,
and-she-sits-do wn ,
ol-moruo
the-old-man
lenye
her
e-ata
he-has
e-ngoroyoni
the-wife
en-ginngo
the-animal (or portion-of-:
N-e-jo-ki
And-he-says-to
m-a-to-ton-a a-engieng-a,
that-I-may-sit to-rest-myself,
N-e-’ya-ki-ni en-gisugi,
And-it-him-taken-to-is the-snuff,
n-e-idip.
and-he-it-finishes.
N-e-jo-ki
And-he-says-to
le-’l-latya 2
of-the-neighbour
N-e-lo
And-she-goes
enye :
his :
nabo.
one.
‘ Au
‘ Bring
n-i-’ya-u
and-you-bring
n-e-ok,
and-he-it-drinks (or
ol-origha
the-stool
en-gisugi.’
the-snuff/
e-ngoroyoni :
the-woman :
ai/
my/
e-ngoroyoni,
the-woman,
‘ I-mbot-o
‘Call
n-e-ipot
and-she-calls
’l-lewa
the-men
il-lewa,
the-men,
e-ngoroyoni :
the-woman :
n-e-pwonu, n-e-ton-i.
and-th'ey-come, and-they-sit-down.
N-e-ito-ki ol-moruo a-jo-ki
And-he-does-again the-old-man to-say-to
‘ I-’ya-u ’n-giri ten e-o-to, m-e-inos-a
‘ Bring the-meats if they-have-become-ripe, that-they-eat-may
kullo-moruak/
these-old-men/
That the meat has nearly all been brought.
Singular for plural.
THE DOROBO AND THE GIRAFFE
235
N-e-jo
And-she-sa'
e-ngoroyoni :
the- wife :
c Akwa-ghiri ? *
‘ What-meats % ’
N-e-jo
And-he-says
oo-’na-duo
and-these-(of)-a-short-while-ago
ol-moruo :
the-old-man :
pokin.
" all.
‘Hee!
‘Ho!
Ol-meut
The-giraffe
o-lulunga
which-is-whole
N-e-jo
And-she-says
N-e-iny-ototo
And-he-arises
N-e-lim-n
And-she-relates
1-a-iya-u-a.’
which-I-brought.’
Oi!
Oh!
e-ngoroyom :
the-woman :
eitu
did-not
a-dol
I-them-see
nanu.
I.’
ol-moruo,
the-old-man,
e-ngoroyoni
the-woman
n-e-ar
and-he-heats
o-mgu-a
who-leaves-thither (or comes-from)
a-lej, n-e-’ya
to-deceive, and-he-takes
e-ishir
she-weeps
ahgata
plain
njere
that
ninye
he
n-giri
the-meats
e-ngoroyoni .
the-woman.
lido-moruo
that-old-man
o-euo
who-came
pokin
* all
a-ita-lak-u "na-duo n-eitu
to-make-pay (or avenge) these-(of)-a-short-while-ago and-did-not
e-isho-ri to-'sero.
it-him-given-is in-the-forest.
THE STORY OF THE DOROBO AND THE GIRAFFE.
A Dorobo once went a-hunting, and saw a giraffe eating a small
acacia tree. Other people had been unsuccessful in their attempts to
kill this giraffe on former occasions, so the hunter thought it would
be wise to have some one to help him. He therefore fetched a friend ;
but when he returned to the spot where he had left the giraffe^ he
found the animal had gone to the water to drink. The two men then
thought out a plan of attack. It was agreed that the one who had
first seen the animal should climb into a big acacia tree, and when it
returned from the stream, jump on its back, and stab it in the neck.
The other one was to hide himself near at hand in order to render
any assistance that might be required.
The first Dorobo took his friend’s knife, and climbed into the
acacia. He remained there till midday, when the giraffe went to
stand in the shade of the tree. As soon as it was near enough to him,
the hunter jumped on its back, and clung to its neck, shouting at the
same time to his friend, whom he called Le-pambito, to shoot the
MASAI STORIES
236
animal, and not to let it pass. The giraffe, much alarmed, dashed
off at full speed, and Le-pambito was so amused at the sight of
the animal with a man on its back that he roared with laughter. In
fact he laughed so much that he fell down in a fit.
The giraffe continued its onward course, and the Dorobo in his
excitement forgot that he had a knife in his belt until they had gone
a considerable distance. "When he remembered it, he unsheathed it,
and stabbed the animal in the nape of the neck, thereby killing it.
He quickly skinned a portion of the beast, and took out the fat of
the kidneys, with which he returned to look for his companion. He
eventually found Le-pambito, and was surprised to see that he was
dead, as he thought. He made a fire, roasted some of the fat, and
put it near his friend’s nostrils, in order to try and bring him back
to life again. It had the desired effect, for Le-pambito came to
himself, and cried out: ‘-Do not finish it alone.’
The two went to skin the dead giraffe, and when they had finished,
they roasted a little of the meat, which they ate. The one who killed
the giraffe then said to his friend : ‘ I shall not let you have any
of this meat for you did not help me to kill it.’ On hearing this,
Le-pambito returned to the kraal.
When he arrived there, he met his companion’s wife, who asked
him if he had seen her husband. He replied: ‘No, but I hear that
he has killed a giraffe. I also hear,’ he added, ‘ that he is very angry
with you, and when he returns, he is going to beat you.’
The woman, thinking doubtless that it would be more prudent to
go and stop with her friends until her husband’s anger was appeased,
left her hut. As soon as Le-pambito saw her depart, he entered the
hut and waited for the other one to bring home his meat.
In the morning the Dorobo who had killed the giraffe arrived
at the kraal with his first load of meat, which he passed into his
hut through a hole in the wall at the back. To make sure that
his wife was in the hut he called out to her, and Le-pambito replied,
altering his voice to resemble a woman’s. Satisfied that his meat
was in safe hands, the Dorobo went back to the place where he had
killed the giraffe, to fetch another load ; and while he was absent his
late companion carried off the meat to his own hut, after which he
returned to wait for the rest. When several loads of meat had been
thus brought to the hut, and afterwards taken by Le-pambito, and
deposited in his own hut, the latter went to the woman whom he had
frightened away by telling her that her husband was going to beat
THE DOROBO AND THE GIRAFFE 337
her, and told her that she might now go home as her husband was
no longer angry with her.
She returned to her hut, and shortly afterwards her spouse came
hack to the kraal with the last load of meat. He called out to his
wife to bring him a stool, that he might rest himself, and to fetch the
snuff. After he had refreshed himself by taking some snuff, he told
the woman to go and call his neighbours.
When they had arrived, the Dorobo inquired if the meat was ready.
His wife was much perplexed at this request, and asked him what
meat he alluded to. He replied: ‘Why, all the meat — the whole
giraffe — which I have brought here.’ The woman, to his astonishment,
said that she had not seen it.
Much exasperated he rose from his seat and flogged her, after which
she told him between her tears what Le-pambito had done.
The Dorobo then realized that he had lost his whole giraffe owing
to his selfishness.
PART III
’N-DEPEN OO-’L-MAASAE
MASAI PBOVEEBS AND SAYINGS
No, 1. Ainyo-pe ingarsiso anaa
What-and (or Why) you-are-rich like
en-naiyamishe ol-tito 1
the-who-has-married (intr.) the-son 1
Why do you behave like a woman whose son has just married 1
[A newly married man usually lives in his father’s kraal for some
months after his marriage, and a woman whose son has recently married
may sit down and rest, as her daughter-in-law will do all the work.]
Mo. 2. Eata en-neor.
He-has the-which-divides.
There is a J udge for him, and He will avenge me.
[A favourite saying when a person has been defeated in a fight.]
Mo. 3. Eata T-ojonga Jn-giyaa.
They-have the-fiies the-ears.
Flies have ears.
Also : Eata
It-has
The night has ears.
[‘ Walls have ears.’]
Mo. 4. Ebaiki
It-reaches (or Perhaps)
neinos i-ngik,
and-it-eats the-excrements,
en-nainosa ’ngik
the-which-ate the-excrements
’n-giyaa.
the-ears.
en-gutuk nainosa ’sunya
the-mouth which-ate the-fats
nebaiki
and-it-reaches (or and-perhaps)
neinos i-sunya.
and-it-eats the-fats.
em-gewdrie
the-night
The mouth which ate fat shall eat excrement, and that which ate
excrement shall eat fat.
Also: Ebaiki ol-otaara ’n-gitungat neaku
It reaches 1 the-who-killed the-cutters ) and-he-becomes
(or Perhaps) J {or attackers t
or enemies) J
MASAI PROVERBS AND SAYINGS
239
o-suuji, nebaiki ol-turwai
the-coward, and-it-reacbes (or and-perhaps) the-poltroon
neaku ol-oingoni.
and-he-becomes tbe-bull (or brave-man).
The slayer of the enemy has become a coward, and the poltroon has
become a brave man.
[‘The last shall be first, and the first last.’ — Matt. xx. 16.]
No. 5. Eitu-kidol ti-oreren en-gerr sambu.
We-have-not-seen amongst-peoples the-sheep many-coloured.
There is not such a thing in the world as a sheep of many colours.
[A sheep of two or even three colours is common enough, but one of
more than three colours is unknown. This saying is used to express
incredulity at an improbable story.]
No. 6. Ekwenikye ’n-guk in-guruon.
They-laugh-at the-coals (or soot or charcoal) the ashes.
Coal laughs at ashes, not knowing that the same fate which has
befallen them will befall it.
Also : Ekwenikye ol-chata otii
It-laughs-at the-firewood (or tree) which-is- there
ol-tiren ol-otii en-gima.
the-fireplace the-which-is-there the-fire.
The firewood which has been cut ready for burning laughs at that
which is being consumed.
No. 7. Eng&rie o-sighiria en-daa.
He-eats-with the-ass the-food.
He eats his food like a donkey.
[This is said of a man who has not had the two middle incisors of
the lower jaw extracted, and whose mouth in consequence is supposed
to resemble a donkey’s.]
No. 8. Enyanyuk ol-oipotoki 0 ol-oeuo
They-resemble the-who-was-called and the-who-came
openy.
alone (or himself).
It is the same thing when a man is once there whether he has been
called or whether he has come of his own free will.
No. 9. Epwo eorioro anaa 'ng-ajijik
They-go they-separate-themselves like the-huts
oo-T-oitigoshi.
of-the-zebra.
[Zebra of course have no huts. This saying is intended to imply,
‘ They are scattered over the face of the earth.’]
240
MASAI PROVERBS AND SAYINGS
No. 10. Epwo ’m-baa
They-go-to the-actions
Everything has an end.
No. 11. Epwonu ’1-limot
They-come the-events
Events follow one another like days.
pokin in-gitingot.
all the-ends.
anaa ’ng-olongi.
like the-days.
No. 12. Epwonu 'm-baa too-’muroshin.
They-come the-actions (or the-arrows) by-the-hind-legs.
This has a double meaning. Actions come by the use of the legs,
and if arrows come, there are legs behind them.
[Long marches are inevitable before a raid can be successfully
accomplished ; and arrows are not fired without a person being there
to fire them.]
No. 13. Erishunye anaa en-gaa
He-separates-himself like the-sickness (or death)
o-’sighiria obo.
of-the-donkey one.
He separates himself from his friends like a sick (or dead) donkey.
[A sick donkey stands apart from his fellow animals, and a dead
donkey is thrown away. This saying is used when referring to
a man who stands aloof from his companions.]
No. 14. Erisyo laikin o kaa.
They-are-similar defeats and death.
Being defeated and dying are the same.
No. 15. Erisyore en-gitehg nabo el-lughunya o-’l-lee.
It-resembles the-cow one the-head of-the-man.
A cow is as good as a man.
[If a man has a cow, and looks after it, he obtains riches, for the
cow bears, and with the calves he is able to purchase a wife.]
No. 16. E’sudoi ’nyalat.
Hide-ye the-mouthfuls-of-food.
[One should not disclose one’s secret thoughts any more than one
shows the food one is eating.]
No. 17. Etaa em-bito o-’l-ngojine.
He-has-become the-sinew of-the-hyena.
He is like a hyena’s sinew.
[A man who refuses to admit himself beaten is likened to a hyena’s
sinew, which is said to be tougher than that of any other animal.]
MASAI PROVERBS AND SAYINGS
241
No. 18. Etejo en-giteng: ‘Mikindaya, injooyoki/
It-said the-cow: * Do-not-lend-me, give-me-away/
[It is notorious that animals which have been lent or pawned are
not as well treated as those of the person they have been lent to.
Hence the cow’s request.]
No. 19. Etejo
It-said
obana
which-gets-itself
The cow said :
my body.’
en-giteng : * Tipikaki
the-cow : ‘ Pour-into-me
’1-papit lo-’sesen.’
the-hairs of-the-body.’
o-rorei
the-word
‘ Say as many words about me as I have hairs in
[If you wish to sell me, strike a hard bargain, for a man who has
paid a long price for me will treat me well.]
No. 20. Etejo ol-ngojine : ‘ Mme ake amunyak,
It-said th e-hyena : ‘No only I-have-luck,
keju nemaagol.’
leg which-is-not-heavy-to-me.’
The hyena said : ‘ It is not only that I have luck, but my leg is
strong/
[I have luck, it is true, but I have had to work. ‘ God helps those
who help themselves/]
No, 21. Etii ol-dia
It-is-there the-dog
’n-giyaa epughuri.
the-ears it-is-covered.
e-mala, meishoru
the-gourd, they-allow-not
There is a dog in the gourd, and his ears prevent it from being closed*
[In the event of a man going to visit his friend’s wife, he would first
of all ascertain whether the owner of the hut were at home. Should
he see unmistakable signs of the husband’s presence, he would move
off consoling himself by quoting this proverb.]
No. 22. Il-doinyo lemetumo.
The-mountains which-do-not-get-together.
Mountains do not meet.
[A favourite saying when people part company, and equivalent to,
‘ We shall meet again/ Cf. the Turkish proverb : ‘ Mountain does
not meet mountain, but man meets man.’]
MASAI PROVERBS AND SAYINGS
242
No. 23. Inotye nanotye Ol-le-’n-gipika
You-have-got which-he-got The-of-En-gipika
te-’mingani.
in-the-deserted-kraal.
You have got what the son of En-gipika got in the deserted kraal,
i. e. you are in a fix.
[The story told of the son of En-gipika is as follows. One day
he was eating meat in the slaughter-house when the place was
suddenly attacked by the euemy. He managed to escape with his
life and meat, but without his weapons, and he fled, hotly pursued by
the enemy. He outstripped them, however, and after running some
distance, entered a deserted kraal where he proposed to hide. But
he soon discovered that .he was not the only occupant, and a lion
growled savagely at being disturbed. Thinking it more prudent
under the circumstances to leave the deserted kraal, the son of
En-gipika turned round to continue his flight, when he was horrified
to see an enormous serpent coiled round the post of the gate, which
was the only exit, darting out its head and tongue in his direction.
In the distance too he could see the enemy rapidly approaching his
hiding-place. It is not related how the son of En-gipika escaped from
the dilemma in which he found himself.]
No. 24. Ira ngen anaa Konyek.
You-are clever {or sharp) like Konyek.
You are as clever as Konyek.
[Konyek’s biography was briefly sketched in the story entitled
’L-omon le-Konyek 00 Menye-Konyek. The Masai are fond of referring
to him whenever anything ‘slim’ or of a cunning or clever nature has
been performed. The constructor of the Uganda Railway, for
instance, has been referred to as being on a par with him.]
No. 25. Ira ngidut anaa ol-dia le-’manyata oo-’l-muran.
You-are proud like the-dog of-the-kraal of- the- warriors.
[The dogs that live in the warriors’ kraals have a much happier
existence than those that act as scavengers in the other kraals.
Owing to the warriors’ food consisting entirely of meat and milk,
many bones and scraps are thrown to the dogs.]
No. 26. Itadua, irughogho, etii ol-lee, netii
You saw, you-pass, it-is- there the-man, and-it-is- there
e-ya, netii e-ngoroyoni, netii e-ngooyoni.
the-male, and-it-is-there the- woman, and-it-is-there the-female.
MASAI PROVERBS AND SAYINGS
^43
Behold the people you are passing. The man is there, and the
male, the woman and the female.
[All people are not alike, and if you watch you find that some of
the passers-by are good and others bad.]
No. 27. Itingide anaa en-gaa naiya
You-have-given-yourself-airs like the-illness which- takes
ol-murani ti-ang.
the-warrior in-kraal (of the married people).
[A warrior is supposed to be always in a perfect state of health, and
if he is taken ill, he will hide himself in the woods or in a hut apart
from the others. A disease which succeeds in overtaking him when
on a visit to the married people 1, and making him the laughing-stock
of all, may well be proud of itself !]
No. 28. Pyopo en-gine eng-ongu.
Cover the-goat the-eye.
[When a goat is about to be strangled, it is thrown on its side, and
the eye which is uppermost is covered with its ear, so that it shall not
see what is happening. Similarly, if a raid is meditated on, secrecy
must be observed beforehand.]
No. 29. Kinder ol-le-’modai, pe kindoki
We-begin the-of-the-foolishness, and we-do-again
ol-le-’ngeno.
the-of-the- wisdom.
We begin by being foolish and we become wise by experience.
[£ Experientia docet.’]
No. 30. Kitagha neme te-’ng-oriong.
You-have-pressed-on-me which-is-not on-the-back.
You are not like a child who when carried only presses on my back,
you press on every part of my body.
[This saying is equivalent to, ‘ I am weary of your company.*]
No. 31. Meata
He-has-not
oidipa,
who-has-become-finished,
ol-ataduakine nemeata
the-visibleness who-has-not
otua ake otaduakine
who-died only to-whom-he-was-visible.
[Do not believe in the report of a person’s death until it is well
founded. Unless an eye-witness tells you the news, receive it with
caution.]
1 The warriors live in kraals apart from the married people (vide p. 292).
HOLLIS g
244
MASAI PROVERBS AND SAYINGS
No. 32. Medany ol-kimojlno obo el-lash ei.
It-breaks-not the-finger one the-louse.
One finger will not kill a louse.
[The necessity for joint action. The Swahili have a similar proverb:
‘ Kidole kimoja hakivundi t’awa.’]
No. 33. Medol ol-tungani ol-oikulu einosita.
He-sees-not the-man the-breast-of-a-dead-ox) he-is-eating-it.
(or happiness) j
A man does not know when he is well off; it is only when he is
poor that he remembers the days of plenty.
[‘ O fortunatos nimium, sua si bona norint.’ — Vergil, G. ii. 458.]
No. 34. Meipur * ol-oingoni too-'muruan 1 are.
It-bellows-not the-bull in-the-deserted-kraals two.
A bull cannot bellow in two places at once.
No. 35. Meishaa ’mulugi2 en-dap.
It-enters-not the-bargain the-palm-of-the-hand.
A bargain cannot be held in the palm of the hand.
Also : Meishaa el-lejare en-dap;
It-enters-not the-lie the-palm-of-the-hand.
A lie cannot fill the palm.
[One hollow cannot fill another.]
No. 36. Meisho T-limot, in-gulye ebaya.
They-give-not the-news (pi.), the-others they-arrive-thither.
When an event occurs, only a part of the truth is sent abroad, the
rest is kept back.
No. 37. Meitayu ol-arabal e-nyawa.
It-will-not-put-out the-quarrel the-udder-of-a-cow.
It does not take as long to settle a quarrel as it takes a cow’s
udder to fill with milk after she has been covered.
[The combatants either fight until one is beaten, or the matter
is settled amicably at once.]
No. 38. Meitululungayu eng-oingono.
It-will-not-make-itself-complete the-bravery.
Bravery is not everything, and however brave a man may be, two
brave men are better.
[‘ Dieu est toujours pour les gros bataillons.’ — Voltaire.]
1 E-murua is really the spot on which a kraal formerly stood, or the site of
a deserted kraal, e-mingani is the deserted kraal itself.
2 The plural of e-mulug, the hollowed out place, is often used in this sense
MASAI PROVERBS AND SAYINGS
34 5
No. 39. Meiturujunoyu eng-oshoghe metii en-gerai.
It-will-not-swell-itself the-belly it-is-not-there the-child.
The belly does not swell if a woman is not pregnant.
[‘ There is no smoke without a fire.’]
No. 40. Meituruk en-gume.
It-precedes-not the-nose.
The nose does not precede the rest of the body.
[This expression is often used after a misfortune has befallen one,
the idea being that if it were possible to send on one’s nose ahead,
one could have foreseen the danger that was being threatened and
made preparations accordingly.]
No. 41. Meiyopoo ol-owaru ol-kujita.
It-covers-n’ot-away the-beast-of-prey the-grass.
[A beast of prey (or a thief) can hide for a while, but in course of
time it will be captured or killed. ‘ Murder will out.’]
No. 42. Melang in-glshu ol-ogol le-kishomi.
They-cross-not the-cattle the-who-is-strong of-clan {or gate).
No matter how young or weak a child may be on his father’s death,
he is strong in his own kraal, for his friends will see that he inherits
the cattle.
[There is some play on the word Jrishomi.
the gate because the child’s clan is strong.]
No. 43. Melang ol-ambu
He-passes-not the-boaster
The boaster will not cross the valley.
[‘ Pride goes before a fall.’]
No. 44. Melo en-geju nabo
It-goes-not the-leg one the-meetings-of-the- warriors.
Warriors and cripples remain apart.
[‘ Birds of a feather flock together.’]
No. 45. Mengasunoyu ol-kesen
It-will-not-begin-itself the-cloth-for-carrying-a-child-in
etioyo en-gerai.
it-is-not-yet-come the-child.
Don’t make a cloth for carrying a child in before the child is born.
[‘ Don’t count your chicks before they are hatched.’ Vide also the
Swahili proverb : ‘ Kufinda k’anzu mwana hajavyawa ’ (to cut out the
tunic before the child is born).]
The cattle will not pass
en-nongoto.
the-valley.
’murano.
246 MASAI PROVERBS AND SAYINGS
No. 46. Menyanyuk ateleja o atishiraka
They-resemble-not to-cheat and to-do-by-force.
Cheating and doing something by force are not the same.
[If a man has suffered wrong, he had better try and come to
an arrangement with his aggressor instead of going to complain
to the chiefs, for his enemy will not forget, and will avenge himself
later.]
No. 47. Menyanyuk puan o kaa.
They-resemble-not ' life and death.
Life and death are not alike.
No. 48. Meoki o-inoti ’n-gipa
It-is-not-drunk the-foster-son (or the slave) the-vernix-caseosa
ol-otisinyunye ake.
the-who-was-without-blemish only.
What does it matter whether a person is one’s own child or some¬
body else’s as long as he does his duty ?
[The Swahili have a somewhat similar proverb : ‘ Kheri Kafiri
akufaaye kuliko Islam asiyekufaa ’ (it is better to have a Kaffir who
pleases you than a Mahommedan who displeases you).]
No. 49. Meoro T-tuli o en-gop.
They-separate-not the-buttocks and the-ground.
The buttocks and the ground do not remain long apart.
[One explanation of this proverb is that a man must sit down, and
though he may walk about or lie down, he will sit on the ground
again later. Another theory is that it has in some way reference to
the disposal of the dead. With the exception, however, of the
medicine-men and rich people, who are buried in shallow trenches,
burial is unknown amongst the Masai. But it is perhaps a remark¬
able coincidence that the Tavetans1, who are closely allied to the
Masai, and the Bari, Dinka, and Madi 2, who live nearly i ,ooo miles
away, and not very far from the country whence the ancestors of the
Masai are believed to have hailed, bury their dead in a sitting
posture.]
1 Ante p. 221, note 2.
2 Brun-Rollet (Le Nil Blanc, p. 244), Kaufmann ( Schilderungen aus Central-
Afrika, p. 129), Casati ( Ten Years in Equatoria , p. 208), Emin Pasha (In Central
Africa, pp, 260, 338, &c.).
MASAI PROVERBS AND SAYINGS
247
No. 50. Mepal ol-oitigo ’sirat.
He-does-not-leave the-zebra the-stripes.
The zebra cannot do away with his stripes.
[‘ Can the Ethiopian change his skin, or the leopard his spots ? 5 —
Jer. xiii. 23.]
No. 51. Mepwo ’1-otimi te-’n-gop enye.
They-go-not the-baboons from-the-country their.
Baboons do not go far from the place of their birth.
[Similarly with people, they may pay a visit to another country (and
incidentally lift their neighbour’s cattle), but they will afterwards
return home. £ Caelum non animum mutant qui trans mare currunt.’
— Hor. Epp. , I. xi. 27.]
No. 52. Merep eng-aboboki o-’l-chani likae-shani.
It-sticks-not the-bark of-the-tree other-tree.
The bark of one tree will not adhere to another tree.
[People of one tribe cannot assimilate the customs of another.]
No. 53. Merisyo e-raposhi o e-seriani.
It-is-not-similar the-having-enough-to-eat and the-safety.
Having enough to eat aud being in safety are two very different
things, especially after a raid.
No. 54. Merisyo ’nyuat 00 ’n-gidimat,
They-are-not-similar the-perseverings and the-beings-able,
nyuat in-gumok.
perseverings the-many.
A double entendre.
Persevering to accomplish an end, and being able to do a thing are
not the same : it is greater to persevere.
[‘ ’Tis not in mortals to command success,
But we’ll do more, Sempronius, we’ll deserve it.’ —
Addison, Cato , i. 2.]
And : Persevering to accomplish an end, and being able to do
a thing are not the same : many persevere.
[‘Many are called, but few chosen.’ — Matt. xxii. 14.]
No. 55. Metii oidipa, ol-doinyo ake
He-is-not-there who-has-finished, the-mountain only
oidipa otunoklne e-weji
which-has:finished which-has-planted (or erected)-itself the-place
nemedotunye
where-it-is-not-taken-out.
248
MASAI PROVERBS AND SAYINGS
Nobody can say he is settled anywhere for ever : it is only the
mountains which do not move from their places.
No. 56. Metumo ol-leleo le-’mala o
They-get-not-together the-potsherd of-the-gourd and
ol-le-’moti.
the-of-the-cooking-pot.
Broken pieces of a gourd cannot be fastened on to a cooking-pot.
[Similarly, people of different tastes disagree.]
No. 57. Miara en-nidamu.
You-become-not-beaten the- which (or when)-you-consider.
You will not be beaten when you think before acting.
[‘ Look before you leap.5]
No. 58. Miingar ol-paashe le-lighae, nipal
Do-not-repair the-hole:in-the-fence of-other, and-yo’u-leave
ol-lino.
yours.
Do not repair another man’s fence until you have seen to your own.
[* Charity begins at home. ’]
No. 59. Milo arigata miata ol-le-’swama.
Do-not-go plain you-have-not the-of-the-dust-in-the-eye.
Don’t go to the plain without somebody to take the dust out of
your eye.
[The necessity of joint action.]
No. 60. Mindadol ol-kilil eng-duo, meipiri.
Show-not the-hawk the-bow, that-he-flies-not-away.
Do not show the hawk your bow, or he will fly away.
[‘Surely in vain the net is spread in the sight of any bird.’ —
Prov. i. 17.]
No. 61. Mindyamityam amu mejo en-gityamityam
Do-not-jump-about for it-says-not the-jumping-about
toki.
thing.
Do not jump about, for there is no use in jumping about.
[‘ More haste less speed.’]
No. 62. Mira shata omut en-gima.
You-are-not wood which-finishes the-fire.
You are not like firewood which is burnt, you are always there.
[Said of a person whose presence has become a nuisance.]
MASAI PROVERBS AND SAYINGS
249
No. 03. Mi’ro ’rorei oobana T-kujit.
Do-not-talk the-words which-get-themselves the-grasses.
Or : Mi’ro ’rorei anaa T-kujit.
Do-not-talk the-words like the-grasses.
Do not talk a great deal.
[‘ In the multitude of words there lacketh not sin.’ — Prov. x. 19.]
No. 64. Miroro e-ngape anaa ol-moruo
Do-not-tread-on the-post like the-old-man
obore ayok.
who-has-many boys.
Don’t tread on the post. i.e. don’t be proud, like the father of many sons.
[A man with a large family may lie on his back all day long with
his feet up against a post, and trouble about nothing. His wife and
daughters see to the food and milk the cows, whilst his sons guard the
cattle and sheep.]
No. 65. Misioyo amu inauru.
Do-not-hasten-thither for you-tire-yourself.
[‘ More haste less speed.’]
No. 66. Na-Ai ! injooki ol-oip neme ol-lo-’l-chani.
O-the-God! give-me the-shade and-not the-of-the-tree.
[Originally a prayer for a child, but now used for anything that is
ardently desired.
When the sun is hot, a mother protects her infant’s head by
covering it with the ‘ kesen,’ or garment for tying the child on to her
back. No woman wears this garment unless she has a baby, hence
her prayer for shade.]
No. 67. Namelele neme te-’ng-oshoshe nauroo
Namelele and-not from-the-milkless whom-throws-down
e-motonyi eng-aji te-’maal.
the-bird the-hut (or family) with-the-dewlap (or weight).
She is like Namelele (nickname given to a weak woman), but not
because she has no milk : her child is so badly fed that it is knocked
over by the weight of a bird.
[This is a term of reproach used to a woman if she does not look
after and feed her children properly.]
No. 68. Naorioriki ’regiei.
Who-separates the-paths (or character, climate, or nature).
He who separates the paths, &c.
[A common expression for the Almighty.]
MASAI PROVERBS AND SAYINGS
250
No. 69. Naroito 1 e-ngape anaa en-dingi
Who-is-treading the-post like the-outcast
oo-’l-oo-mbwai.
of-the-who-have-the-teeth-extracted.
She is treading against the post like one who is not allowed in the
warriors’ kraals.
[Unless a girl is well dressed, according to Masai ideas, and anoints
her body from time to time with oil, she is not admitted into the
warriors’ kraals, and becomes a social outcast. She has nothing left
her to do but lie on her back and put her feet up against a post.
Unlike the old man. who has many sons, however (vide proverb
No. 64), this is considered an undignified position for a maiden.]
No. 70. O-sina liki’ya en-neado,
The-poorness (or trouble) which- takes-you where-it-is-long,
dorop ol-oikulu.
short the-breast-of-a-dead-ox (or happiness).
It is better to be poor and live long than rich and die young.
No. 71. Papa
Father
elde
that
oiyeu en-giteng oje
who-wishes the-cow which-has-just-borne
nemetum
and-he-does-not-get-it
le-’n-dito enye.
of-the-d aught er his.
amu
because
sumbati
weak
’n-gejek
the-legs
o-’l-ashe
of-the-calf
The old man cannot get milk from the cow that has recently borne,
because his daughter has not looked after the calf whose legs are
consequently weak.
[A saying applied by women
notoriously lazy.]
No. 72. Pashupashut anaa
Pride like
to one of
their number
who is
en-gerai
natii
eng-aji
the-child
who-is-there
the-hut
e-oghoi 2 enye.
of-the-grandmother his.
He is as proud as a child living at its grandmother’s.
[Grandmothers are apt to spoil their granchildren, and a naughty
boy is not so likely to be whipped at his grandmother’s as at home.]
1 Old or poetical form for en-narorita.
3 E-oghoi is here used for eng-ogho.
MASAI PROVERBS AND SAYINGS
251
No. 73. Sipat engari, m engari ’regiei.
Truly they-are-shared, they-are-not-shared the-minds)
{or paths, &c.).J
Men may be partners, or may eat from the same dish, hut they
cannot tell what is passing through each other’s minds.
No. 74. Tadua, ebana ’sek
See, they-get-themselves the-fruit-of-the-cordia-tree
oojon.
unripe.
Look, they are as numerous as the unripe fruit of the Cordia ovalis.
[{ As the sand of the sea, which cannot be numbered for multitude.’
— Gen. xxsii. 12.]
No. 75. Tigha eng-duo, miigh eng-ongu.
Hang-up the-bow, do-not-hang-up the-eye.
If a stranger comes to stay with you, do not forget when you lay
aside his weapons that he is hungry.
[‘ It is ill talking between a full man and a fasting.’]
ILLUSTRATIVE PROVERBS AND SAYINGS
As the sand of the sea, which
cannot be numbered for multi¬
tude, 74.
Birds of a feather flock together,
44.
Caelum non animum mutant qui
trans mare currunt, 51.
Can the Ethiopian change his
skin, &c., 50.
Charity begins at home, 58.
Dieu est toujours pour les
gros bataillons, 38.
Don’t count your chicks before
they are hatched, 45.
Experientia docet, 29.
God helps those who help them¬
selves, 20.
In the multitude of words there
lacketh not sin, 63.
It is ill talking between a full
man and a fasting, 75.
Look before you leap, 57.
More haste less speed, 61, 65.
Many are called, 54.
Murder will out, 41.
0 fortunatos nimium, sua si bona
norint, 33.
Pride goes before a fall, 43.
Surely in vain the net is spread,
&c., 60.
The last shall be first and the
first last, 4.
There is no smoke without a fire,
39-
’Tis not in mortals to command
success, &c., 54.
Walls have ears, 3.
We shall meet again, 22.
GENERAL INDEX TO PROVERBS
AND SAYINGS
Actions, io, 12.
Animals :
Ass, 7, 13.
Baboon, 51.
Beast of prey, 41.
Bull, 4, 34.
Calf, 71.
Cattle, 42.
Cow, 15, 18, 19, 71.
Dog, 21, 25.
Goat, 28.
Hyena, 17, 20.
Sheep, 5.
Zebra, 9, 50.
Ashes, 6.
Bargain, 19, 35.
Bird, 67.
Hawk, 60.
Boaster, 43.
Bravery, 4, 38.
Burial, 49.
Charcoal, soot, 6.
Cheat, 46.
Children, 45, 64, 66,
67, 71, 72.
Clan, 42.
Clothes, 45.
Colour, 5.
Cooking-pot, 56.
Coward, 4.
Cripple, 44.
Day, 11.
Death, 13, 14,31,47.
Defeat, 2, 14.
Disease, 13, 27.
Earth, 49.
Events, 11, 36.
Excrement, 4.
Fat, 4.
Fence, 58.
Fire, 6, 62.
Firewood, 6, 62.
Food, 7, 33, 53, 57.
— mouthfuls of, 16.
Foolishness, 29.
Force, 46.
Foster-son, 48.
Free will, 8.
Fruit, 74.
Gate, 42.
God, 66, 68.
Gourd, 21, 56.
Grandmother, 72.
Grass, 41, 63.
Happiness, 33, 70.
Hollow, 35.
Home, 51.
Hut, 9, 67, 72.
Insects :
Fly. 3-
Louse, 32.
Joint action, 32, 59.
Judge, 2.
Kraal, 27.
— deserted, 23, 34.
— warriors’, 25.
Lie, 35.
Life, 47.
Luck, 20.
Marriage, 1.
Milk, 67, 71,
Mountain, 22, 55.
Names, 23, 24.
Night, 3.
Old man, 64.
Outcast, 69.
Parts of the body
(human beings and
animals), 3, 4, 7>
12, 15, 17, 19, 20,
21, 28, 30, 32, 33,
35, 37, 39, 40, 44,
48, 49, 69, 75.
Path, mind, character,
climate, 68, 73.
Pawn, lend, 18.
Perseverance, 54.
Persons, tribes, 5, 26.
Plains, 59.
Poltroon, 4.
Post, 64, 69.
Potsherd, 56.
Prayer, 66.
Pregnancy, 39.
Pride, 25, 27, 72.
Quarrel, 37.
Biches, 1, 64.
Safety, 53.
Shade, 66.
Tree, 52, 66.
Trouble, fix, 23.
Uganda Bailway, 24.
Valley, 43.
Warriors, 25, 27, 44.
Weapons:
Arrow, 12.
Bow, 60, 75.
Wisdom, 24, 29.
Words, 19, 63.
Ti-OYETYANI
MASAI
LOO-’L-MAASAE
ENIGMAS
The propounder says, Oiyote, Are you ready ?
The others reply, E-euo, He has come (i. e. It is, or we are, ready).
No. 1.
Enigma.
en-geju
the-leg
Reply.
Aata
I-have
naa
then
T-muran lainei kumok,
the-warriors my many,
nabo eitasheye.
one they-make-to-stand.
Ol-popongi.
The-euphorbia-tree.
What do my warriors resemble when they stand on one leg ?
The euphorbia tree.
[Masai men often stand on one foot and rest the other against
the knee1. When in this position they are supposed to resemble
the Candelabra euphorbia, which Sir H. Johnston2 has described as
being ‘ like a gigantic cabbage or cauliflower that has run to stalk,
only to countless stalks, many-jointed, and of gouty thickness.’]
Aata T-muran lainei kumok, naa
I- have the-warriors my many, then
oipungoki ’n-glshu.
who-goes-out-to the-cattle.
II- loom le-’ng-aji.
The-rafters of-the-hut.
What are my warriors like h I have many of them, and one goes
out to look after the cattle. The rafters of the hut.
[In Masai huts all the rafters are hidden except one which protrudes
beyond the door. It is said to be watching the cattle.]
No. 3. Aata T-muran lainei, nemetii
Enigma. I-have the-warriors my, and-it-is-not-there
ol-le-bata.
the-of-end (or side).
1 This mode of resting, uncomfortable as it may appear, is widespread
(vide Junker, Travels in Africa during the Years 1875-8 ; James, Wild Tribes of
the Soudan ; Grogan and Sharpe, From the Cape to Cairo ; Baker, The Albert
Nyanza , &c.).
2 The Uganda Protectorate , p. 37.
No. 2.
Enigma.
obo
one
Reply.
MASAI ENIGMAS
254
Reply. ’N-jeito.
The-pegs.
What are my warriors like when they stand in a circle, and one
cannot see which is the first and which is the last ?
The pegs which are being used for pegging out a skin.
No. 4. Aata T-muran lanei okuni,
Enigma. I-have the-warriors my three,
nemedungo en-gigwena metii
and-it-does-not-become-cut the-consultation he-is-not-there
ol-li-okuni.
the-of-three (or third).
Reply. ’So'ito le-’n-gima.
The-stones of-the-fire.
I have three warriors. What is a discussion between two of them
like if the third is not present 1
The stones used for standing the cooking-pots on at the fire.
[The cooking-pots cannot be successfully balanced between two
stones, and a discussion does not terminate if only two people
take part in it.]
No. 5. Aata ’n-dapan
Enigma. I-have the-skins
Reply. Eng-ai o
The-heaven and
ainei are naarisyo.
my two which-are-alike.
en-gop.
the-earth.
I have two skins, one to lie on and the other to cover myself with.
What are they 1 The bare ground and the sky.
No. 6. A-isulishe, nepwonu 5l-ooingua
Enigma. I-whistled, and-th’ey-come the-who-come-from
’n-dimi.
the-forests.
Reply. Eng-ai natasha.
The-rain which-rained.
I whistle, and they all come running from the forests. What
am I? The rain.
No. 7. Ana-ijo e-euo?
Enigma . Why he-has-come 1
Reply . O-rorei lai o ol-lino.
The-word my and yours.
Why do you say you are ready to guess my riddle ?
Because it is a discussion between you and me.
MASAI ENIGMAS
255
No. 8. Anake eado ngutunyi nemebaiki
Enigma. Why she-is-long your-mother and-she-reaches-not
e-nyawa e-’n-gerr
the-udder of-the-sheep %
Reply. Eng-oitoi.
The-road.
What does your mother resemble 1
not reach up to a sheep’s udder.
No. 9. Ashomo enda-tim,
Enigma. I-went that-wood,
’ngusidin are.
the-sticks two.
She is long, and yet she does
The road.
nashitu
and-I-draw-forth (or unsheath)
Reply. Il-mao.
The-twins.
I went to bed and brought forth two sticks.
What were they %
Twins.
No. 10. Eiduraki,
Enigma. It-has-been-moved,
en-dap e-ngutunyi
the-palm-of-the-hand of-your-mother
neingwari
and-it-is-left-thither
e-igh-a.
it-has-been-hung-up.
Reply. 01-arau
The-piece-of-hide-used-for-sweeping.
We have moved our kraal and your mother has left behind her the
palm of her hand which has been hung up in the hut. What is it ?
The broom.
[The piece of hide which is used for sweeping away the dust and
dirt is of so little value that when the inhabitants quit their kraal
and move to a new grazing ground it is probably left suspended from
the wall of the hut.]
No. 11. Eiduraki, neingwari
Enigma. It-has-been-moved, and-it-is-left-thither
e-sumbat e-minyi te-’mingani.
the-dressed-skin of-your-father in-the-deserted-kraal.
Reply. 01-chala.
The-dunghill.
We have moved our kraal, and your father has left behind him his
garment. Where has he left it % On the dunghill.
[A man would not leave his dressed skin behind him unless it were
worthless, and it is obvious, therefore, that it has been thrown away.]
256
MASAI ENIGMAS
No. 12. Eim ngutunyi polos boo
Enigma. She-passes your-mother middle outside-the-hut
erumisho en-neba ’nji.
it-is-protruding the-which-reaches thus.
Reply. En-geju e-’n-gerai nanapitai.
The-leg of-the-child which-is-being-carried.
When your mother leaves her hut, what is to be seen issuing from
her garments 'l The leg of her child.
[Masai matrons carry their babies fastened on to their backs, and
a small leg is often to be seen dangling down, while the child’s body
is hidden from view.]
No. 13. Eim ngutunyi polos boo
Enigma. She-passes your-mother middle outside-the-hut
emorisho.
she-uses-abusive-language.
Reply. E-ngoroyoni nanyalita en-aiiigure.
The-woman who-is-chewing the-gum.
Why does your mother use abusive language when she goes outside
her hut 1 Because she is a woman eating gum.
[Masai women are fond of chewing a gummy substance which
exudes from certain trees. This makes their teeth stick together,
and their jaws crack when they attempt to speak. If a person
accosts them, and hears this noise, he may think the women are
reviling him.]
No. 14. E-sanapat
Enigma. The-strip-of-hide-used-to-cover-the-heads-of-arrows
nashal kutuk.
which-is-wet point {or mouth or end).
Reply. Eng-oitoi nalo eng-are.
The-road which-goes the-water.
What is a strip of hide like when the tip is wet 1
A road which leads to the water.
[The poisoned heads of arrows are wrapped up in a strip of hide
to keep the poison fresh. This strip is narrow and long, and it
is wetted at one end with saliva to make it adhere.
There is some play on the word kutuk , which refers to the point of
the arrow, the end of the strip of hide, and the mouth.]
No. 15. Einosa en-gop en-gima, neingwari
Enigma. It-has-eaten the-earth the-fire, and-it-leaves-thither
naikoro.
which -is-done-together {or something).
Plate XI
Mock duel between two ’l-oingok.
MASAI ENIGMAS
357
Reply. E-or.
The-bare-spot.
What escapes a prairie fire ?
A bare spot on which no grass grows.
No. 16. Naiperipera
Enigma. Which-rolls-from-side-to-side
Reply. E-minyor naya
The-omental-fat which-hurt
ti-ahori en-gima.
under the-fire.
’ng-onyek.
the-eyes.
What meat rolls about as if in agony when it is being cooked ?
Fat, for its eyes (bubbles) hurt it.
No. 17. Namununa te-’ruat.
Enigma. Which-has-folded-itself in-th e-bed.
Reply. El-lashei natabolutuo ’l-ayok.
The-louse which-they-have-uncovered the-boys.
What is the thing which hides itself in its bed ?
The louse which the boys uncover.
[Ut pulex in ruga cutis se celat, sic puella in lecto iuvene aggresso.]
No. 18. Namununa te-’sundai.
Enigma. Which-folds-itself in-the-wall.
Reply. Eng-apyani natala e-ngorore.
The-widow who-missed the-shooting {or cupping).
What hides itself against the wall of the hut %
The widow who was not present when blood was extracted from
an ox.
[The Masai drink the hot frothing blood direct from the live cattle.
After tying a leather ligature tightly round an animal’s throat, an
arrow is shot into one of the superficial veins of the neck. When the
arrow is pulled out, the blood gushes forth, and is collected in gourds.
The blood is drunk greedily by all present, but who will give any
to the widow ?]
No. 19.
Enigma.
eng-aji
the-hut
Nyeinna en-doki nashal natii
This-here the-thing which-is-clammy which-is-there
inyi, nimidolita.
your, and-you-are-not-seeing-it.
Reply. Ol-oiriiri.
The-lizard.
What is the clammy thing which is always in your hut and which
you don’t notice ? The lizard.
MASAI ENIGMAS
258
No. 20. Nyelido, nyelle.
Enigma. That-there, this-here.
Reply. 01-oijilili le-kulle.
Th e-drop of-milks.
That there is the drop of milk at the bottom of the gourd ; this
here is the drop when the gourd has been tipped up into the mouth.
[Note the play on the words nyelle and kulle.~\
No. 21. Oghishi
Enigma. Poor
Reply. E-mala
The-gourd
ngoto nairenge.
the-mother who-gives-blood.
nangorishoreki, nelau
which-was-shot-for, and-it- will-miss
o-sarge.
the-blood.
Why is the mother weak ?
Because they did not catch the blood in the gourd.
No. 22. Samburumburi saandetwa.
Enigma. Butterfly resemblance.
Reply. 01-kila loo-’musetani.
The-garment of-the-beads.
What resembles a butterfly ?
A garment with beads worked on it.
[It is only the best dressed girls who wear skins ornamented with
beads, and when they move about from one hut to another, they are
supposed to resemble butterflies.]
No. 23. Tamanai te-idya-matwa
Enigma. Go-by-a-roundabout-route round-that-part
o-’l-doinyo, pe
of-the-mountain, and
edo
they-are-blood-red
’ng-aik.
the-hands.
kitumo
we-get (or meet)-one-another
Reply. Il-lama.
The-fruit-of-a-blood-red-colour.
What will your hands be like if we meet after you have gone round
that part of the mountain 1 The lama fruit.
[This is a common wild fruit (Ximenia americana , L.) of which the
Masai are very fond. It stains everything a blood-red colour.]
MASAI ENIGMAS
259
No. 24.
Enigma.
Reply.
Tununuko
Fold
’N-gidongo
The-tails
’n-dapan, maape Kinokop.
the-skins, let-us:go Kinangop.
oo-’n-diain.
of-the-bitches.
What is folding up the skins and going to Kinangop like 1
The bitches’ tails.
[This is a well-known saying amongst the Masai of Kilima Njaro.
Kinangop (or better, Kinokop or Kinobop) is the name of a sub¬
district near Naivasha, and is some 300 miles from Kilima Njaro.
It is supposed that the way there would resemble a bitch’s curly
tail.]
HOLLIS
PART IV
’OROT OO-’L-MAASAE
DIVISIONS OF THE MASAI PEOPLE
The Masai race is divided into two sections, the one entirely
pastoral and the other partially agricultural. The pastoral Masai
call themselves' Il-Maasae, whilst their brethren are known as
’L-Qikop or Il-Lumbwa,.
The Masai are further divided genealogically into clans and
families, and geographically into districts and sub- districts, as
shown in the following tables:
Clans. Families l.
’L-Aiser. ’N-Gidongi (the medicine-man’s horns), Il-Parkeneti
(the counters ?), Il-Lughumae, Il-partimaro.
Il-Mengana. ’L-Aitayok, ’Siria (the designs ?), Il-Marumae (the
priers), Il-Makuperia (the flesh on the ribs).
Il-Mokesen. Il-Mokesen- aate, Il-Partalale (the long-sighted ones),
Il-Tarosero, Il-Kiporon (the scars ?) 2, Il-Tanap-owaru
(the lion-killers).
Il-Molelyan. Il-Molelyan-aate, Il-Mamasita, Il-Pojos, Il-Kipuyoni,
Il-Moshono, Il-Masangua, Il-Mokorere.
Whenever representatives of the four clans take part in a raid, it is
usual to refer to the Aiser and Mengana clans as ’L-oodo-klshu (the
blood-red cattle), and the Mokesen and Molelyan clans as ’L-oorook-
kishu (the black cattle).
Districts, Sub-Districts.
Kaputiei or ’L-oodo-kilani (the blood-red cloths), Matapato, Il-kak-
Kaptiei. oonyokyo (the red tiees3), Il-dala-le-kutuk (the fast
talkers).
En-aiposha Purko, Kinokop (the burning country ?), Il-damat,
(the lake). ’L-oita.
Kisongo. Moipo (the Pangani River), ’M-baashi (the valleys),
’K-oonyokyo (the red soils), Em-bughoi (name of
a tree4 and light yellow), Il-launyi (the mistakes),
1 Some of these families are again divided into smaller sub-sections.
2 The members of the family called Il-Kiporon are said to be snake-
charmers and rain-makers.
3 •Embelia kilimandscharica, Gilg.
4 Terminalia sp.
DIVISIONS OF THE MASAI PEOPLE
261
Districts. Sub-Districts.
’Mowarak (the horns), Lo-’sokonoi (of the cassia
tree), Kilepo (watering-place), Ol-osira (the-which-isr
decorated), Naingasya-owarak (which astonishes the
beasts of prey), Kipulul (place of many springs),
’N-gujuka (the axe handles), Ol-ngelata (the plain
between two hills), Sighirari, ’L-oita, ’Ng-orighaishi
(the small stools), Ol-oitokitok (the bubbling spring),
Il-Komolo, Kiteto, Il-ketu-Tn-beine, Salei.
’L-uasin- ’L-uasin-glshu oorook (the black striped cattle),
glshu 1 (the ’L-uasin-glshu oonyokyo (the red striped cattle),
striped cattle).
X-Aikipyak \ Kimiri (pursuers), Marikoni, Il-meruesh-’n-dana (those
who are not thrown down by roots), Sekin, Lo-T-purkel
(of the lowland), Le-naibor (of the white thing),
Il-memonyotu, X-alikinani, X-ooibor-oingok (the
white bulls), Loo-dotwarare, Il-marmar, Lo-’sekelae,
X-aringon, Eng-ahg e-Lema (Lema’s kraal), Il-loijo,
X-aisi.
When the article forms a part of the above names, the vowel is
omitted if it follows a word ending in a vowel.
Alo ’N-aiposha I go to Naivasha.
Alo X-oitokitok I go to Loitokitok.
The Masai reckon time by ‘ ages 5 or periods of about seven and
a half years. The following account of the Masai ages is given in
the words of the Masai themselves.
Eata T-Maasae T-porori
lenye.
Memurati ’n-gera te-’weji
nebo. Edung aitaa T-porori,
metushuli aitaa ol-poror obo,
amu merisyoro pokin ; emurati
T-kituak, nepali T-ooti metu-
bulu.
Ore lekwa kituak ooiteraki
aamurat neji e-murata e-tatene,
The Masai have what they call
ages.
Children are not all circumcised
together: they are divided up into
ages, for they are not all alike in
point of years. First of all the big
ones are circumcised, and the small
ones wait until they grow up (i.e.
until they reach the age of puberty).
Now, those who are circumcised
first belong to what is called the
1 Owing to cattle plague, disease, and civil wars, the Masai occupying the
Uasin-gishu and Aikipyak districts have practically ceased to exist. The
remnants have been scattered and mixed with other tribes.
26z DIVISIONS OF THE MASAI PEOPLE
naa ol-poror obo illo. Netoni
’l-ooti. Ore pe ebulu, nemurati
si ninje, nejing illo-poror.
Ore T-ooitoklni aamurat
te-kurum, naa likae-poror illo,
neji ninye e-mnrata e-kedyanye.
Netoni sii ’l-ooti, nemurati si
ninje, nejing ill'o-poror.
Ore ’1-porori aare eji ol-aji
obo.
Ore ti-atwa ol-poror obo
neoriori kat’-uni : etii ‘ ’L-
changen-opir,’ netii 8 ’L-tareto,’
netii ‘ ’L-paringotwa lang.’
right-hand circumcision, and that is
one age. The younger ones wait
and are circumcised later. They
also become members of this age.
When the next circumcision festi¬
vals are held, those circumcised
belong to what is called the left-
hand circumcision, and that is the
next age. The younger ones wait
as before, and when they are circum¬
cised they likewise join this age.
Now, two ages are considered
equivalent to one generation.
Each age has three divisions, first,
those known as 8 The big ostrich
feathers,’ secondly, those called 8 The
helpers,’ and thirdly, those known as
‘ Our fleet runners V
Il-porori loo’l-Maasae oodamuni Masai
taata.
E-murata e-tatene
(Right-hand circum¬
cision).
Il-Kinyoyo
Il-Kigiriyo
Il-Kupai (the white
swords)
E-murata e-kedyanye
(Left-hand circum¬
cision).
Il-Tapari
Il-Kisalie (the people
of the plain)
Il-Kimirisho (those
who drive away)
ages which are now
remembered.
Approximate date.
1 ^ 1 1 one generation.
1799) *
one generation.
i82I\
1 one generation.
1829)
1 When permission has been granted to hold the circumcision festivals
(vide p. 296), one feast is held in each sub-district every year for four years
in succession, and all those circumcised during these four years belong to the
right-hand circumcision. An interval of about three and a half years then
intervenes before another festival is held. All youths circumcised during
the next four years belong to the left-hand circumcision. As an instance, a
man born in 1872 would either belong to 1 Our fleet runners ’ of the Il-Ngarbut
age or to ‘The big ostrich feathers’ of the Il-Kiponi age, i. e. he was circumcised
in 1885 or 1889. Boys as a rule are circumcised when they are between
thirteen and seventeen years old. Orphans and the children of poor parents
frequently wait until they are twenty.
DIVISIONS OF THE MASAI PEOPLE 263
E-murata e-tatene
(Eight-hand circum¬
cision).
Il-Kijaru (those who
do not give back)
Il-Churunye (those
who fight openly
or by day) or II-
Kidotu (the pullers
up)
Il-Nyangusi (those
who capture for
themselves)
Il-Ngarbut (the glut¬
tons) or II-
Kishumu (the
raiders)
Il-Kishon (the lives)
or ’Seure (the
lucky ones) or II-
Kitoip
E-murata e-kedyanye
(Left-hand circum¬
cision).
Il-Kieku (the long-
bladed spears)
H-Twati (the rich
ones) or II-
Mirishari (those
who are not driven
away)
Il-Merisho or ’L-
aimer (the pur¬
suers)
Il-Kiponi or II-
Chungen (those
who increase)
Il-Meitaroni (those
who are not con¬
quered)
Approximate date.
1836
1844 1
1851)
one generation.
1859/
"one generation.
1866
1874
one generation.
lone generation.
1889
1896 1 2 3\
March
i9°4 4
one generation.
1 When Krapf wrote his Vocabulary of the Engutuk Eloikop in 1854, he
mentioned (p. 14) that the men who were able to marry were called Ekieko
(Il-Kieku), and that the old men were known as Elkijaro or Elkimirisho. This
account entirely agrees with the above table of dates.
2 Lenana and Sendeyo {vide note on p. 328) belong to this age. Shortly
after it commenced the great cattle plague broke out (1890).
3 In Taveta the corresponding age, ’Seure, was commenced on May 7, 1897,
a few months after it had been started in Masailand. Each Taveta age covers
a period of about fifteen years, i. e. there is no left-hand circumcision. Vide
The Journal of the African Society, No. 1, October, 1901.
4 The circumcision festivities were commenced in September, 1903.
?L-OMON LI-OPA LOO-’L-MAASAE
MASAI MYTHS AND TRADITIONS
En-neikuna ’ng-aitin.
Etii ’ng-aitin are : etii eng-
ai narok, netii en-nanyokye.
Ore eng-ai narok na snpat ;
ore en-nanyokye na rnalmali.
Nejoki eng-ai narok en-nan¬
yokye : * Maishod ol-orere eng-
are amu etaa en-nemuta to-’l-
ameyu/
Nejo en-nanyokye : £ Aiya,
taboloi naa eng-are meshomo.’
Nebol, nesha eng-ai kitok.
Nejoki eng-ai nanyokye en-
narok : ‘ Ingenoi pae amn
etabaikia.’
Nejo en-narok: ‘Eitu ebaiki.’
Negira pokirare, nesha eng-
ai oo mekenyu. Neitoki eng-
ai nanyokye nejoki en-narok :
‘ Ingenoi eng-are amn etabai¬
kia/ Neiken eng-ai narok,
Netoni ’n-guti-olongi, nejo
eng-ai narok: ‘M&inyiaki aa-
poniki ol-orere eng-are, amu
etoito ’n-gujit/
Neilepilep eng-ai nanyokye,
nejo : 4 Mme, mekure eboloori
eng-are.’
Neilepilepaklno pokirare,
nejo eng-ai nanyokye : ‘ Aar
knllo-tuhganak lindapashi-
pash.’
The story of the gods.
There are two gods, a black one
and a red one. The black god is
good, and the red god malicious.
One day the black god said to the
red one: ‘Let us give the people
some water for they are dying of
hunger/
The red god agreed, and told the
other one to turn on the water. This
he did, and it rained heavily.
After a time the red god told the
black one to stop the water as suf¬
ficient rain had fallen.
The black god was, however, of
opinion that the people had not had
enough, so he refused.
Both remained silent after this,
and the rain continued till the next
morning, when the red god again
said that enough had fallen. The
black god then turned off the water.
A few days later the black god
proposed that they should give the
people some more water as the grass
was very dry.
The red god, however, was recalci¬
trant and refused to allow the water
to be turned on again.
They disputed for some time, and
at length the red god threatened to
kill the people, whom he said the
black god was spoiling.
MASAI MYTHS AND TRADITIONS
365
Nejo en-narok : * Meari T-
tunganak lainei.’ Nemit eng-
ai narok eari ’1-tunganak amu
ninye nabaiye te-’nna-matwa,
na en-nanyokye nabaiye te-
keper.
Itadua, ’n-oshi-kikurukurot
nikining ejo: 1 Pel-pel-pel/ eng-
ai nanyokye naiyou negiru
eng-ae alotu aar il-tunganak.
Ore ’n-gikurukurot naajo :
‘ Ruru-ruru-ruru,’ eng-ai narok
najoki eng-ae : ‘ Tapala, miar.’
At this the black god said : ‘ I
shall not allow my people to be
killed,’ and he has been able to pro¬
tect them, for he lives near at hand,
whilst the red god is above him.
When one hears the thunder
crashing in the heavens it is the red
god who is trying to come to the
earth to kill human beings; and
when one hears the distant rumbling,
it is the black god who is saying :
* Leave them alone, do not kill them.’
En-e-’n-aunir 1.
A devil.
Etii en-doki naji en-e-’n-
aunir, kake ol-ngatuny opa,
newala, neaku ol-tungani eng-
ae-matwa, neaku o-soit eng-ae-
matwa.
Newala kulye-olongi, neaku
eng-ae-matwa ol-ngatuny, nea¬
ku eng-ae ol-tungani.
Neton ake to-’sero, nenyoru
naleng e-silalei amu e-misimis.
Nemenya ’1-changit, nenya
’1-tunganak ake.
Ten eim il-tunganak e-weji
netii, neipot en-e-’n-aunir, nejo:
‘ Wou, ngania, tudumakaki
’1-kak, en-gerai e-yeyo.’
Ore ten elo ol-tungani,
nengor te-’n-aunir, nejo : * Ara
en-oo-T-Aiser, i’lanyaki/
There is a thing which is called
a devil. It was formerly a lion,
but it changed itself, and one half
became a man while the other half
became a stone.
This devil can alter its appearance,
and is sometimes to be seen one half
a lion and the other half a man.
It lives in a forest and is particu¬
larly fond of the tree called e-silalei 2
owing to the denseness of its growth.
It only eats human flesh and will
not touch wild animals.
When people pass the spot where
the devil is, it calls to them, and
says: ‘Come, my brother, help me
lift this load of firewood.’
If anybody complies with its
request, he is struck with the devil’s
stake, and the devil cries out to him :
‘ I belong to the Aiser clan, escape
from me if you can.’
1 Lit. the-of-the-stake. Krapf ( Vocabulary of the Engutuk Eloikopf p. 9) also men¬
tions this belief in a devil, and says that the word refers to a pointed stick.
3 Commiphora , near C. Schimperi, Engl.
MASAI MYTHS AND TRADITIONS
266
Ore p’ eidip atejo enna,
neinos.
Ore ten eiyoloi ’njere etii
en-e-’n-aunir ol-osho, p’ eidur
il-tunganak, nepwo pokin te-
’hweji nebo, nejing il-muran
lughunya 00 ’m-bat pokin 00
kurum.
Ore ten eningi ol-toilo epuku
te-’rukenya, neipot ol-tungani,
negirai, amu eiyoloi en-e-’n-
aunir.
Naiteru-kop 1.
Kining opa, ejoklni ’yook
il-paiyani ’njere ’n-d5kitin uni
opa naatii ’1-oshon p’eiteru eng-
Ai aitobiru, ol-Toroboni 0 ol-
tome, o ol-asurai; na e-weji
nebo eirurare.
Netum ol-Toroboni en-
giteng nabo.
Neisbo nabo-olong ol-Toro¬
boni, nejoki ol-asurai : ‘ E-iro,
ainy6 oshii pe tini kikut, neri-
riu o-sesen lai, naojo 1 ’
Nejo ol-asurai : ‘ Oi, le-papa
lai, maaotiki osbi akut en-
giaiiget ai en-dorono.’
Negira ninye ol-Toroboni.
Ore p’ eaku kew&rie, nedumu
ol-kuma, neosh el-lughunya 0-
T-asurai, nea.
Ore te-’n-dadekenya, nejoki
When it has spoken thus, it eats
the person.
If this devil is known to be in
a certain district and people wish to
move their kraal, they march all
together, and the warriors go in
front and behind and on all sides to
protect them.
Should a voice be heard issuing
from the mist and calling some one,
everybody remains silent, for they
know that it is this devil that is
calling.
The beginner of the earth.
We were told by the elders that
when God came to prepare the world
he found three things in the land,
a Dorobo 2, an elephant 3, and a ser¬
pent, all of whom lived together.
After a time the Dorobo obtained
a cow.
One day the Dorobo said to the
serpent : ‘Friend, why does my body
always itch so that I have to scratch
whenever you blow on mel’
The serpent replied : ‘ Oh, my
father, I do not blow my bad breath
on you on purpose.’
At this the Dorobo remained
silent, but that same evening he
picked up his club, and struck the
serpent on the head, and killed it.
On the morrow the elephant asked
1 By Justin Ol-omeni, of the Mosyokoite clan of the Oikop or Lumbwa
Masai, resident in German East Africa.
2 Vide note 2, p. 28.
3 Brun-Rollet (Le Nil blanc, p. 233) writes that the Bari believe that man
was created by an elephant.
MASAI MYTHS AND TRADITIONS 267
ol-tome ol-Toroboni : ‘ Kodee
o-rongai 1 *
Nejo ol-Toroboni: ‘Maiyolo/
Neiyolou ol-tome 'njere :
4 Etaaraki, negira ninye/
Ore te-’n-gewdrie, nesba
eng-ai kitok, nelo ol-Toroboni
airita en-giteng enye, neitook
il-turot le-’ng-are e-’ng-ai.
Netoni ’n-gumok-olongi,
nelu ol-tome en-gerai.
Ore te-nenna-olongi nemnta
’ng-driak too-’l-turot pokin,
neingwari ol-turoto obo otii
eng-are.
Nelo ol-tome ainos in-gujit.
Ore pe eraposho, nelotu aok
illo-turoto, neiperiperare,
neingol eng-are, nejo tereu
ol-Toroboni en-giteng enye p’
eitook, nenyoriki aa torono
eng-are.
Neitayu ol-Toroboni em-bae,
nengor ol-tome, nea te-inne.
Neinyototo en-gerai o-T?
tome, nelolikae-osbo, amuetejo:
‘ Maboitare ol-Toroboni, amu
torono. Etaara ol-asurai, nei-
toki yeyo. Alo maitoki aboi-
tare.’
Ore pe ebaiki likae^osho,
netum ol-Mai 1 obo. Nejoki
ol-Mai : ‘ Kaji i’ngua ? *
Nejo en-gerai : ‘ Aingua
the Dorobo where the thin one
was.
The Dorobo replied that he did
not know, but the elephant was
aware that he had killed it and that
he refused to admit his guilt.
During the night it rained heavily,
and the Dorobo was able to take his
cow to graze, and he watered it at
the puddles of rain.
They remained there many days,
and at length the elephant gave
birth to a young one.
After a time all the puddles
became dry except in one place.
Now the elephant used to go and
eat grass, and when she had had
enough to eat, she would return to
drink at the puddle, lying down in
the water and stirring it up so that
when the Dorobo drove his cow to
water he found it muddy.
One day the Dorobo made an
arrow, and shot the elephant, and
killed it.
The young elephant then went to
another country. ‘ T]ie Dorobo is
bad/ it said, ‘I will not stop with
him any longer. He first of all
killed the snake and now he has
killed mother. I will go away and
not live with him again/
On its arrival at another country
the young elephant met a Masai,
who asked it where it came from.
The young elephant replied : 4 1
1 The Masai now call themselves il-Maasae (sing, ol-Maasani), The old
name was il-Maa (sing, ol-Mai).
268
MASAI MYTHS AND TRADITIONS
eng-ang o-’l-Toroboni, omanya
lido-sero openy, otaara ol-
asurai likiboitare o yeyo.
Nejoki ol-M&i : { Ol-Toro-
boni otaara ngutunyi o ol-
asurai ? *
Nejo ^n-gerai, ‘Ee.’
Nejoki ol-M&i: ‘ Maape, pa
alo adol.’
Nepwo, nedol eng-aji o-’l-
Toroboni eijulujula eng-Ai,
neingorie atwa sbnmata.
Neipot eng-Ai ol-Toroboni,
nejoki : ‘ Aiyou nilotu tade-
kenya amu aata em-bae naa-
liki.’
Nening ol-M&i, neisho tade-
kenya, nelo, nejoki eng-Ai :
‘Aeuo.’ Nejoki eng-Ai : ‘ Tu-
dumu en-dolu, indobira eng-
ang kitok too-’ng-olongi uni.
Ore pe indip, nilo aingoru
ol-ashe tasat, nidol o-sero,
ni’yau, niyeng. Ore pe indip,
nian in-giri pokin te-’n-dapana,
niminya en-giti-kiringo, ti-
pika pokin boo, nigilu 5l-kak
kumok, niinok en-gima kitok,
nipik nenna-kiri o-’l-ashe.
Ore pe indip, nilo aisudori ti-
atwa aji. Ore pe ining ol-toilo
sapuk te-boo ejo, u ruru-ruru,”
nimijo: {£Ainyo inna,” niming-
asya.’
Nelo ol-M4i, neingoru ol-
asbe, netum, neyeng, nean in-
giri te-’n-dapana. Neitoki
nelo, negilu 1-kak, neinok en-
come from the Dorobo’s kraal. He
is living in yonder forest and he has
killed the serpent and my mother.’
The Masai inquired : £ Is it true
that there is a Dorobo there who
has killed your mother and the ser¬
pent?’
When he had received a reply in
the affirmative, he said : ‘ Let us
go there. I should like to see him/
They went and found the Dorobo’s
hut, which God had turned upside
down, and the door of which looked
towards the sky.
God then called the Dorobo and
said to him : ‘ I wish you to come
to-morrow morning for I have some¬
thing to tell you.’
The Masai heard this, and in the
morning he went and said to God :
c I have come.’ God told him to
take an axe, and to build a big
kraal in three days. When it was
ready, he was to go and search for
a thin calf, which he would find in
the forest. This he was to bring to
the kraal and slaughter. The meat
was to be tied up in the hide and
not to be eaten. The hide was to
be fastened outside the door of the
hut, firewood was to be fetched, and
a big fire lit, into which the meat
was to be thrown. He was then to
hide himself in the hut, and not to
be startled when he heard a great
noise outside resembling thunder.
The Masai did as he was bid. He
searched for a calf, which he found,
and when he had slaughtered it he
tied up the flesh in the hide. He
MASAI MYTHS AND TRADITIONS
269
gima kitok, nepik nenna-kiri
o-5l-ashe, nejing aji, nepal en-
gima eipuup te-boo.
Neitadou eng-Ai en-gane,
nelotu aunokino en-netii en-
dapana o-’l-ashe.
Nedou 5n-glshu nerukunye,
neiput boo, neaku eikormosha
te-boo, neiyou negil eng-aji
natii ol-Mai.
Neipiriu ol-M&i, nebnak :
* Ho ! Ho ! 5 nelotu boo, ne^
dungo en-gane, neitu eitoki
’n-glshu aarukunye.
Nejoki eng-Ai : ‘ Itadua ajo
kibaiki nenna ? Mekure itum
kulye amu i’ngasye/
Nelo ol-M&i aramat nekwa
n&ishooki.
Nelau ol-Toroboni ’n-gisbu,
neaku T-changit elo angor 00
taata.
Naa, ten edoli taata T-meek
eata ’n-glsbu, neji epuro araki
eishiak, nejo ’1-Maasae : ‘ 5N-
glshu ang nenna, kipwo aibung
amu eisbooki ’yook opa eng-Ai
’n-glsbu pokin,5
fetched some firewood, lit a big fire,
threw in the meat, and entered the
hut, leaving the fire burning outside.
God then caused a strip of hide
to descend from heaven, which was
suspended over the calf-skin.
Cattle at once commenced to
descend one by one by the strip of
hide until the whole of the kraal
was filled, when the animals began
to press against one another, and to
break down the hut where the Masai
was.
The Masai was startled, and
uttered an exclamation of astonish¬
ment. He then went outside the
hut, and found that the strip of hide
had been cut, after which no more
cattle came down from heaven.
God asked him whether the cattle
that were there were sufficient, ( for,5
He said, ‘you will receive no more
owing to your being surprised/
The Masai then went away, and
attended to the animals which had
been given him.
The Dorobo lost the cattle, and
has had to shoot game for his food
ever since.
Nowadays, if cattle are seen in the
possession of Bantu tribes, it is pre¬
sumed that they have been stolen or
found, and the Masai say : ‘ These
are our animals, let us go and take
them, for God in olden days gave us
all the cattle upon the earth.5
270
MASAI MYTHS AND TRADITIONS
Naiteru-kop \
Itadua, etii en-doki naji
Naiteru-kop, na eng-a'i, kake
mme ol-kitok anaa eng-a'i na-
rok.
Naa 5l-paiyani kituak ki~
ningyd ejoklni ’yook aajo :
Itadua, opa-il-Maa naa ninje
T-Torobo, meata opa 5n-glshu.
Ore T-Torobo naa ninje ooata
’n-glshu.
Neipot Naiteru-kop ol-Toro-
boni, nejoki : * Tayoku 3 tade-
kenya te-niosowani p5 aaliki
toki.5
Neiruk ol-Toroboni : ‘ Aiya/
nelo airura.
Nening ol-M&i oji eng-^arna
enye Le-eyo pe ejoki Naiteru-
kop ol-Toroboni : { Tayoku * ;
neisho, neinyototo kewarie,
nelo aitashe te-’n-netaaniki
Naiteru-kop,
Ore pe ekenyu, nelo en-netii,
nejoki Naiteru-kop obMdi :
s Ira ’ngae ? 5
Nejo Le-eyo : ‘Nanu Le-eyo.5
Nejo Naiteru-kop : ‘Kodee ol-
Toroboni V Nejo Le-eyo :
‘ Maiyolo/
Nebol Naiteru-kop en-ju-
mata emgane, nerukunye ’n~
glshuoometejo ol-Mdi: ‘Tapala/
The beginner of the earth.
The thing which is called Naiteru-
kop is a god, but not as great as the
black god 2.
This is the story which was told
us by the elders :
The Masai were formerly Dorobo,
and had no cattle : it was the Dorobo
who possessed the cattle.
Naiteru-kop came one day and
said to a Dorobo : * Come early to¬
morrow morning, I have something
to tell you.5
The Dorobo replied : 5 Very well/
and went to sleep.
A Masai named Le-eyo, having
he ard what had been said to the Dorobo,
arose during the night, and waited
near the spot where Naiteru-kop
was.
"When it dawned he went to
Naiteru-kop, who said to him : ‘ Who
are you ? 5
On Le-eyo telling him his name,
Naiteru-kop asked where the Dorobo
was. Le-eyo replied that he did not
know.
Naiteru-kop then dropped one end
of a piece of hide from the heavens,
and let cattle down one by one until
the Masai told him to stop.
1 Related by Napisyeki, an elder of the Aiser clan (Sighirari sub- district).
2 Krapf in his Travels and Missionary Labours in Last Africa writes (p. 360),
* These truculent savages (the Masai and Wakwavi) have a tradition that
Engai — heaven or rain — placed a man named Neiterkop on Mount Kenya.
He was a kind of demi-god, for he was exalted above men and yet not equal
to Engai.’ 3 For tayooku.
MASAI MYTHS AND TRADITIONS
Nepwo ’n-glshu oo-’l-M&i,
neshoroo ’n-opa oo-l-Torobo,
neitu eitoki diyolo, nepwo
’1-Torobo meata ’n-glshu.
Nengor il-Torobo idya-kane,
neidur eng-A'i, neloen-nelakwa.
Neingwari ’1-Torobo meata
’n-glshu, neaku ’1-changit
le-’n-dim engor ditaa en-daa
enye.
27 1
The Masai cattle wandered off,
and as they went the cattle which
belonged to the Dorobo mingled
with them. The Dorobo were unable
to recognize their beasts again, and
they lost them.
After this the Dorobo shot away
the cord by which the cattle had
descended, and God moved and went
far off.
When the Dorobo were left with¬
out their cattle, they had to shoot
wild beasts for their food.
’L-omon le-’ng-golon e-’ng-
cngu e-Le-eyo.
Etiaka nabo-olong Naiteru-
kop Le-eyo : ‘ Ten ea en-gerai,
ore pe induraa, nijo: “ Tungani,
tua, niitu; ol-apa, tua, nilotye.” ’
Nea en-gerai neme en-e-
Le-eyo, nejoklni Le-eyo : ‘Inno,
indurai en-gerai.’ Nedumu
Le-eyo en-gerai, nelo aituraa,
nejo : ‘ ’Me en-ai enna-kerai ;
ten alo aituraa, najo: “Tungani,
tua, nilotye ; ol-apa, tua,
niitu.” ’
Nelo aituraa, nejo neja,
nerinyo ang.
Neitoki nea en-gerai enye,
nelo aituraa, nejo : ‘ Tungani,
tua, niitu ; ol-apa, tua, nilotye.’
Nejoki Naiteru - kop :
The story of Le-eyo's
disobedience 1.
One day Naiteru-kop told Le-eyo
that if a child were to die he was to
say when he threw away the body :
‘Man, die, and come back again;
moon, die, and remain away.’
A child died soon afterwards,
but it was not one of Le-eyo’s, and
when he was told to throw it away,
he picked it up and said to himself :
‘ This child is not mine ; when I
throw it away I shall say, “Man,
die, and remain away; moon, die,
and return.” ’
He threw it away and spoke these
words, after which he returned home.
One of his own children died next,
and when he threw it away, he said ;
‘Man, die, and return; moon, die,
and remain away.’
Naiteru-kop said to him : ‘ It is
1 Cf. the myths among the Dinkas and Zandes, or Nyam-nyam, Tylor,
Primitive Culture , vol. ii, p. 21, and Casati, Ten Tears in Equatoria, p. 152. Tylor also
mentions similar myths among the Hottentots and Fijians (vol. i, p. 385).
MASAI MYTHS AND TRADITIONS
272
‘ Mekure ebaiki amu indarueiye
opa te-’n-gerai o-’l-likae.’
Neaku, ten ea ol-tnngani,
nemeitu : ore, ten emuta
ol-apa, neitu ake, m&inyiaki
aadol ing-olongi pokin.
En-giterunoto oo-T-Maasae
00 T-Meek.
Ore p’ eakn ol-moruo kitok
Le-eyo, neipot in-gera enyena,
nejoki : ‘ Na-kera ainei, ataa
taata ol-moruo loo-’ng-olongi
kumok; aiyou naitanap indae.’
Nejoki ol-ayoni lenye bo tor :
‘ Ainyd i’you iye too-’masaa
ainei pokin.’
Nejoki ol-ayoni botor :
‘Aiyou nanu ’n-dokitin pokin
naatii ’1-oshon.’
Nejoki ol-moruo : ‘ Ore taa,
amu i’you ’n-dokitin pokin,
’yawa ’n-guti-klshu, 00 ’n-guti-
tare, 00 ’n-daiki e-’n-gop, amu
era e-syana kitok.
Nejo ol-ayoni botor : ‘ Aiya.’
Neitoki nejoki Le-eyo ol-oti:
‘ Ainyo iye i’you.’
Nejoki ninye : ‘ Papa, aiyeu
nanu nikinjo ' ilio-lenywa liata
te-’ng-aina ino.’
Nejoki menye : ‘ En-gerai ai,
neji amu itegelua elle-lenywa,
kinjo eng-Ai en-garsisishu, na
iye oitore ’1-alasbera linono.’
of no use now, for you spoilt matters
with the other child.’
This is how it came about that
when a man dies he does not return,
whilst when the moon is finished, it
comes back again and is always
visible to us.
The origin of the Masai and the
Bantu people.
When Le-eyo grew old, he called
his children to him and said to
them : ‘ My children, I am now
very old, I wish to bid you good¬
bye.’
He then asked his elder son what
he wanted out of all his wealth.
His son replied : ‘I wish something
of everything upon the earth.’
‘ Since you want something of
everything,’ the old man said, ‘ take
a few head of cattle, a few goats and
sheep, and some of the food of the
earth, for there will be a large
number of things.’
The elder son replied : ‘ Very
well.’
Le-eyo then called his younger
son, and asked him what he wanted.
‘I should like, Father,’ the younger
one said, ‘the fan which you carry
suspended from your arm.’
His father replied : * My child,
because you have chosen this fan,
God will give you wealth, and you
will be great amongst your brother’s
Plate XII
.. Anklet of bells worn by girls at dances [J]. 2. Bell worn by warriors who, for bravery, are called ’L-oingok [}].
>. Cow-bell [-|]. 4. Ol-lenywa fan used by old men to brush away the flies [£].
MASAI MYTHS AND TRADITIONS
273
Ore lido o’yawa ’n-dokitin
pokin, neaku ol-meeki, ore
ol-o’yawa ol-lenywa, neaku
menye T-Maasae pokin.
The one who selected something
of everything became a barbarian,
and he who received the fan became
the father of all the Masai.
’L-omon le-’ng-olong 0
ol-apa \
Kitoningo ’njere eiyama eng-
olohg ol-apa.
Ore etaarate, near ol-apa
eng-olong el-lughunya ; near
sii eng-olong ol-apa.
Ore p’eidip aataarata, neata
eng-olong ol-aro pe medol il-
tunganak aajo etoboraki,neibor
naleng, nemeidim il-tunganak
aingurai meturukuny.
Kake meata ol-apa ol-aro,
neidim il-tunganak dingurai,
nedol euru kutuk, negil eng-
ongu.
Ore oshi esuja eng-olong o
ol-apa, nelilita te-’weji nebo,
na ol-apa oituruk, nepwo ’ng-
olongi kumok esuja ake.
Ore nabo-olong nenaura ol-
apa, neinepu eng-olong, nenap.
Nenapi ol-apa ’ng-olongi
are. Ore te-’ng-olong e-uni
neingua te-’n-doyoroto e-’ng-
olong.
Naa, ten eidipayu nenna-
olongi uni, ore te-’ng-olong e-
The story of the sun and
the moon.
We have been told that the sun
once married the moon.
One day they fought, and the moon
struck the sun on the head ; the sun,
too, damaged the moon.
When they had done fighting, the
sun was ashamed that human beings
should see that his face had been
battered, so he became dazzlingly
bright, and people are unable to
regard him without first half closing
their eyes.
The moon however is not ashamed,
and human beings can look at her
face, and see that her mouth is cut
and that one of her eyes is missing.
Now the sun and the moon travel
in the same direction for many days,
the moon leading.
After a time the moon gets tired,
and the sun catches her up and carries
her.
She is carried thus for two days,
and on the third day she is left at
the sun’s setting place.
At the expiration of these three
days, i. e. on the fourth day, the
1 It is curious that eng-olong, the sun, though regarded as a man,
should be feminine, while ol-apa, the moon, which is looked upon as
a woman, is masculine.
274
MASAI MYTHS AND TKADITIONS
ongwan, nedol i-sirkon, neshir
edolita ol-apa.
Ore te-’ng-olong e-imyet
neitoki aadol il-tunganak oo
’n-glshu.
Ore ten edol il-Maasae ol-
apa, nenangaki ’n-gak araki
’soito te-’ng-aina e-kedyanye,
nejo : * Injooki en-gishon,’
araki : 1 Injooki eng-golon.’
Ore sii e^ngoroyoni namena,
ten edol ol-apa, nelepu kulle
te-’ng-oti, nepukur too-’n-gujit
naanyori, neisuaki ol-apa, nejo:
‘ Li-apa 1 Injooki en-gerai ai
eserian.’
donkeys see the moon reappear, and
bray at her.
But it is not until the fifth day
that men and cattle see her again.
When a Masai sees the new moon,
he throws a twig or stone at it with
his left hand, and says, ‘ Give me
long life,’ or ‘ Give me strength ’ ;
and when a pregnant woman sees
the new moon, she milks some milk
into a small gourd which she covers
with green grass, and then pours
away in the direction of the moon.
At the same time she says : ‘ Moon,
give me my child safely.’
’L-omon le^n-gaa o-’l-apa 1.
Ten ea ol-apa, nepuku
’1-tunganak pokin — il-mdruak,
oo ’1-muran, oo ’ngoroyok, oo
’n-gera — neitururo te-boo,
nerany ol-tungani obo, nejo :
‘ 01-orosion li-oriong ang !
Woiye ! Oiyayo ! ’
Neiruk il-kulikae, nejo :
‘ Arbaseiya.’
Nerany neja. Ore pe engas
apiu ol-apa, nejo pokin to-’l-
toilo kitok :
* Apa topiu !
Apa topiu ! ’
Ore pe edol eidip atopiu ol-
apa, nepwo ’ng-ajijik enye
6irura.
Neiko neja ten ea eng-olong,
nejo ake ten engas apiu eng-
The eclipse of the moon.
When the moon dies (i. e. when
there is an eclipse), all the old men
and women, the warriors and children
come out of their huts and collect
together outside. One man then
sings in a loud voice deploring the
loss of the moon, and everybody
present joins in the chorus.
They continue singing in this
manner until the moon begins to re¬
appear, when they all shout together
as loud as they can :
‘ Moon, come to life again !
Moon, come to life again ! ’
When they see that the moon has
returned to her normal state, they
enter their huts and go to sleep.
They do the same thing when
there is an eclipse of the sun, the
1 Lit. the death of the moon.
MASAI MYTHS AND TRADITIONS
275
olong : only difference being that when the
c Eng-olong topiu ! sun begins to reappear they cry out :
Eng-olong topiu ! ’ ‘ Sun, come to life again !
Sun, come to life again ! ’
En-gilepunoto o en-ddyoroto
e-’ng-olong.
Ten eilepu eng-olong pe
edoli enyokye naleng, nejo
T-Maasae esha eng-ai ; ore
ten edoli te-’muti edo, neji
eshdmo T-muran en-jore, eata
e-weji netaara.
Sunrise and sunset.
If, when the sun rises, the heavens
are red, the Masai say it will rain ;
and if, when the sun sets the sky is
the colour of blood, they say that
there are some warriors out raiding
who have been successful.
’L-akir.
The stars.
Etii T-akir boi uni ooiyolo
T-Maasae.
Etii T-akir ille ooidikidiko,
ninje eji ’N-Gokwa, ninje
eiyolounye T-Maasae ’njere esha
eng-ai anake mesha.
Ten ebau ol-oshi-apa ojo
T-Maasae Loo-’n-Gokwa, pe
medoli ’n-Gokwa, neiyolou
’njere mekure esha. Amu
edoyo te-illo-apa metabana
neishunye T-apaitin lo-’l-
oirujuruj, naa inna-kata eitoki
dilepu.
Etii sii T-akir okuni ooidi¬
kidiko, eji ’L-moruak, neitoki
aatii kulikae okuni ooshepita
There are three groups of stars
with which the Masai are acquainted.
They know whether it will rain or
not according to the appearance or
non-appearance of the six stars,
called The Pleiades 1, which follow
after one another like cattle.
When the month which the Masai
call Of the Pleiades 2 arrives, and the
Pleiades are no longer visible, they
know that the rains are over. For
the Pleiades set in that month and
are not seen again until the season
of showers has come to an end 3 :
it is then that they reappear.
There are three other stars, which
follow one another like the cattle,
called The old men4, and again
1 The Pleiades are seven stars (six of which are visible to the naked eye)
situated in the constellation Taurus. They are above the horizon from
September till about May 17. The coast people say : Kilimia kikizama kwa
jua huzuka kwa mvua, kikizama kwa mvua huzuka kwa jua, when the
Pleiades set in sun (sunny weather), they rise in rain ; when they set in
rain, they rise in sun.
2 May. 3 June-August (vide p. 333).
U
HOLLIS
4 Orion’s sword.
2 7^
MASAI MYTHS AND TRADITIONS
te-kedyanye, neji lello ’Ng-
apyak.
Nejo ’1-Maasae, neji pe
eskepita ’ng-apyak kuldo-
moruak okuni, ejo p’ eiyam,
amu etwata ’l-moruak lenye.
Etii sii Kilegken, a ninye
eiyolounye ’1-Maasae ’njere
ekenyua ; neji ae-arna, 01-
akira le-’ng-akenya.
Naa ninye eomon i-ngoroyok,
ten eimutye ’1-muran te-’n-
jore.
Etii Legken, na ninye
eiyolounyeki ’njere etaa en-
nedoli ol-apa. Naa eng-dlo
e-’n-ddyoroto e-’ng-olong etome
Legken, nedoli ake te-’n-deipa.
Eng-ang o-’l-apa o
eng-oitoi 3.
Ten edol il-Maasae p’ eitau
ol-apa eng-ang, nejo eata e-weji
netaaraki, nenotoki ’n-glsku
kumok, pa a eng-ang inna.
Ore sii pe edol eng-oitoi
naim polos eng-ai, nejo enoto
’1-nmran in-glsku, pa a eng-
oitoi inna.
tkree others, wkich pursue tkem from
tke left, called Tke widows \
Now tke Masai say tkat as tke
widows kave lost tkeir kuskands,
tkey are waylaying tke old men in
order to get married to tkem.
Tkere is also Kilegken (Venus),
and ky tkis planet tke Masai know
tkat it is near dawn. It is in con¬
sequence also called Tke star of tke
dawn.
Women pray to Venus wken
warriors tarry in returning from a
raid.
Tken tkere is Legken (Venus),
wkick wken visikle is a sign tkat tke
moon will skortly rise. Legken
remains in tke west, and is only seen
in tke evening2.
A halo round tke moon, and the
milky way.
If tke Masai see a kalo round tke
moon, tkey say tkat a place kas keen
attacked and many cattle captured.
Tke kalo is supposed to represent
tke cattle kraal.
Tken again, if tkey see tke road
wkick crosses tke sky (tke milky
way), tkey say tkat tkis is tke road
by wkick tke warriors are taking
tkeir cattle.
1 Orion’s belt.
2 The Masai have two names for Venus, Kileghen when seen in the
morning, and Leghen when seen in the evening (cf. Lucifer and Hesperus,
the morning and evening stars of the ancients).
3 Lit. the moon’s kraal and the road.
MASAI MYTHS AND TRADITIONS
277
Ol-akir’-ai
Etii en-doki najo ’1-Maasae
Ol-akir’-ai. Ten ejing em-bolos
e-’ng-ai, pe esha eng-ai,
neiyolou ’1-Maasae ’njere
mekure esha.
N ejo ’n-gera ‘Ol-kila le-papa’
amu ti-araki neata ’mwain
kumok ; etii en-nanyokye,
netii en-naibor, netii e-sambu.
Nejo sii : ‘ Aisho papa amu
enyoru.’
Ol-akira lo-T-kidoiigoi 1.
The rainbow.
There is something which the
Masai call The rainbow, and if one
is seen in the heavens whilst rain is
falling, it is a sign that the rain will
shortly cease.
Children call a rainbow ‘ Father’s
garment’ on account of its many
colours, one part being red, another
white, and a third variegated. They
also say : ‘ I will give it to father
for he will like it.’
Comets.
Ten edol il-Maasae ol-
akira lo-’l-kidongoi, neiyolou
eibungu o-sina kitok, nea
’n-glshu, nelotu sii ol-ameyu,
nesardakaklno ’1-tunganak il-
mangati.
Eji opa eton eitu epwonu
’1-Aisungun, nedol il-tunganak
ol-akira lo-’l-kidongoi, nepwo
nabo-olong in-geraoo-’l-Maasae
dirita ’n-gishu, neitook ol-
turoto. Ore p’ eidip in-glshu
aatook, nedol in-gera en-doki
nanyori kake eikununo anaa
en-giteng natupukuo ti-atwa
eng-are, neiputukuny, near,
nebul, nepuku ’n-gipa ake anai
o-sarge, nepwo aalikio ti-ang.
Ore pe ening ol-oiboni, nejo :
‘ Tini kindoki aadol ol-akira
lo-’l-kidongoi, nepwonu en-gop
When the Masai see a comet, they
know that a great' trouble will befall
them, the cattle will die, there will
be a famine, and their people will
join the enemies 2.
It is said that a comet was once
seen before the Europeans arrived,
and as some Masai children were
watering the cattle at a pond after
herding them, a creature resembling
an ox but green in colour issued
from the water. The children
were frightened, and killed it.
They then disembowelled it, and
found that its body was full of
caul-fat instead of blood. On re¬
turning to the kraal they related
what had occurred.
When the medicine-man heard the
story, he said : ‘ If we see another
comet, people who are green in colour
1 Lit. the star of the tail.
2 The Dinkas have a similar tradition (Kaufmann, Schilderungen, p. 122).
278
MASAI MYTHS AND TRADITIONS
ang il-tunganak oonyori epuku
ti-atwa eng-are. Ore ten eari,
nemepuku o-sarge, epuku ’n-
gipa ake.
Ore p’ eitoki aadol il-
tunganak ol-akira lo-’l-kidon-
goi, nepwonu ’1-Aisungun.
Neji opa meata ’1-Aisungun
o-sarge, eata ’n-gipa ake too-
’seseni.
01-m5tonyi 1.
Ten edoli en-giwangata
eiwang te-’n-doyoroto e-’ng-
olong te-’n-gata o-’l-ameyu,
nejo ’1-Maasae ol-motonyi le-
’ng-ai oosh eng-are too-’n-
aipuko, naa eng-are inna nai-
wang.
’L-omon loo-’n-dare 0 eng-a'i
o eng-olong.
Ten esha eng-ai, nejo ’n-
gineji : c Etaara ’yook il-
mangati,’ neipiri, neisudori ;
nejo ’n-gerra: cEela ’yook
yeyo,’ neitashe te-’ng-ai.
Ore ten eosh eng-olong, nejo
’n-gerra : ‘ Etaara ’yook il-
mangati,’ nepwo disudori to-
’1-oip ; nejo ’n-gineji : ‘ Eela
’yook yeyo,’ netoni te-’ng-olong.
’L-omon le-’n-gewarie o
en-dama.
Etiakaki ’yook aajo en-
gewarie ol-lee 0 en-dama e-
ngoroyoni enye.
1 Lit. the bird.
will come out of the water and visit
our country. Should they he killed,
caul-fat instead of blood will be seen
issuing from their bodies.’
Shortly after the appearance of the
next comet the Europeans arrived.
It was formerly believed that they
had no blood, and that their bodies
were full of caul-fat.
Sheet lightning.
If during the months of hunger 2
sheet lightning is seen in the west,
the Masai say that there is a big
bird of the heavens beating the
water with its wings, and that what
one sees flashing is the water.
The story of the flocks and the
rain and the sun.
When it rains, the goats say:
‘ The enemy have beaten us,’ and
they run away and hide themselves ;
but the sheep say : ‘ Mother has
oiled us,’ and they remain out in the
rain.
When the sun burns fiercely, the
sheep say : ‘ The enemy have beaten
us,’ and go and hide themselves in the
shade ; but the goats say : c Mother
has oiled us,’ and stay in the sun.
The story of the night and day.
According to tradition the night
is a man and the day his wife.
2 Vide p. 333.
MASAI MYTHS AND TRADITIONS
279
Nejoklni enna amu d-tung-
anak oogol epwei aaar kew&rie,
neitobirisho ’n-gituak dama.
’L omon le-’ng-ai 0 en-gop.
Kitoningo aajo eng-ai eiyama
opa en-gop.
Neji neja amu ti-araki anaa
’l-tunganak eboitare, netii en-
gop abori, netii eng-ai shumata.
Naa, ten eoshu eng-olong araki
ten esha eng-ai, nebau abori,
anaa ol-lee o e-ngoroyoni.
En-gikirikir oo-’l-oshon.
Ten ening il-Maasae eikiri-
kira en-gop, nejo kulikae,
’1-muran ookwet epwo en-jore,
nejo kulikae, ol-doinyo oikiri-
kira.
The origin of this is due to the
fact that men, who are strong, go
and fight the enemy at night time,
whilst women can only work by day.
The story of the sky and
the earth.
"We understand that the sky once
married the earth.
Haec verba dicere volunt. Ut
maritus supra feminam in coitione
iacet, sic coelum supra terram. Ubi
lucet sol et cadit imber, terra calorem
recipit et humorem : non aliter femina
hominis semine fruitur.
Earthquakes.
When the Masai feel a shock of
earthquake, some say that a number
of warriors are going on a raid,
others, that a mountain is trembling \
Em-buruo e-’n-gop.
Ten edol il-Maasae epuku
em-buruo te-’n-gop, anaa Ol-
doinyo le-’ng-Ai1 2, anaa Gilgili,
nejo etii en-duroto kitok atwa
en-gop, nepuku en-derit enye.
Volcanoes and steam-jets.
If smoke or steam issues from the
earth, as for instance at the active
volcano Donyo Engai or at the steam
jets near the Gilgil river, the Masai
say that there is a large deposit of
chalk lying beneath the surface and
what one sees is dust.
1 When the Bari feel a shock of earthquake they believe that the mountains
are fighting (Kaufmann, Schilderungen, p. 13), and the Keri say that all
earthquakes originate from a prominent ridge of hills in their country
{Emin Pasha in Central Africa , p. 5).
2 Lit. God’s mountain.
28o
MASAI MYTHS AND TRADITIONS
’N-gumot. — ’L-omon le-’n-
gumoto o-’l-doinyo opuru.
Etii en-gnmoto o-’l-doinyo
opuru, neji sii Ol-doinyo orok1 2,
netii ’1-tuiiganak loo-’l-Maasae
atwa inna-kumoto. Naa, tini
indashe te-’n-netaana, nining
ol-toilo loo-’l-tunganak eipoto,
nining sii ’n-glshu eorito.
Epwo ’ngoroyok aasai inna-
kumoto ne’ya ’m-bukurto c-
kulle, oo ’n-aishi, oo ’ng-orn,
neshum te-inne, nepwonu T-
tunganak le-’n-gumoto kew&rie
dinos.
Kake mepwo ’ngoroyok
olupin inna-kumoto amu
meiyouni ’n-dokitin enye.
Naa, ten eim il-tunganak
omon lemeiyolo inna-kumoto,
ore pe edung en-jani natii dlo
e-’n-gumoto, neimu o-sarge.
’L-omon le-’n-gumoto o-’l-
keju le-’m-bagasi oo 1-
Lumbwa.
Etii en-gumoto o-’l-keju le-
’m-bagasi, a ninye ejo ’1-Ashum-
ba 01-keju loo-’l-makain. Neji,
pe eriku Naiteru-kop il-Maasae
li-opa kunna-kwapi, nepuku
te-’ng-dlo o-’l-doinyo keri 4,
nebaiki Ol-doinyo sapuk5, nedol
Caves b — The story of the cave
in the mountain of smoke.
There is a cave in the mountain
of smoke, or as it is otherwise called
Donyo Erok, in which Masai live.
If you stand near its mouth you hear
the voices of people calling one
another and also the lowing of cattle3.
Women go to pray at this cave,
and take with them gourds full of
milk and honey and butter, which
they leave there. The inhabitants
of the cave come during the night
and eat these things.
Barren women, however, do not go
to the cave as their offerings are not
accepted.
If strangers who do not know
about the cave cut a tree near ‘it,
blood is seen to issue from the wood.
The story of the cave of the
Athi River and the Lumbwa
Masai.
There is a cave near the River
Athi, which river is called by the
Swahili the Hippopotamus River.
It is believed that when Naiteru-
kop brought the Masai in olden days
from the district round about Kenya,
and they arrived at Donyo Sabuk,
1 There are numerous traditions connected with the caves which exist in
Masailand. The stories here related are examples.
2 Lit. the black mountain.
3 For a somewhat similar tradition amongst the Taveta concerning the
crater Lake Chala, vide The African Society's Journal , No. i, 1901.
4 Lit. the spotted mountain. 5 Lit. the fat mountain.
MASAI MYTHS AND TRADITIONS
281
il-kulikae inna-kumuto, nejing,
nepwo el-lototo oo-’ng-olongi
tomon, nebaya ol-balbal le-
’makat, nepuku te-inne-weji,
nemanyisho.
Ore lello neji T-Lumbwa,
neikununo anaa ’1-Maasae,
kake eata 5n-gurman.
some of them saw this cave and
entered it. They journeyed for ten
days and eventually reached a salt
lake, where they came out of the earth
again and settled.
These people are the Lumbwa,
who in appearance are like the
Masai, but they till the earth1.
1 The Lumbwa Masai reside partly near the Natron and Manyara Lakes.
Their settlements are called ’n-gurman or plantations.
’N-DlUN OO-’L-MAASAE
MASAI CUSTOMS
Seghenge oo-’murto oo.
’surutya oo-’ngoroyok,
oo ’n-gulye-tdkitin.
Neji pe eata ’ngoroyok i-
seghenge oo-’murto oo ’surutya
eji p’ eiyolouni ’njere ’ngoroyok
kunda.
Amu itadua, ’1-Maasae
emurat in-doiye etaa botoro,
neji p’eori en-dito o e-ngoroyoni.
Amu ten epali ’ngoroyok
meata ’seghenge oo-’murto
araki ’surutya, nemeiyolouni
e-ngoroyoni o en-dito.
Itadua, en-dito namurati
too-’l-Maasae meji en-dito eji
e-ngoroyoni : kake eji e-
siangiki oo metolsho.
Ten a kiti naleng, naa e-
ngoroyoni ake etiu neja.
Eiyolouni e-ngoroyoni too-
’n-dokitin uni, ’surutya, oo
’seghenge oo-’murto, oo T-
okesena. Nemeata ’n-doiye
kunna pokin.
’Musetani epika ’n-doiye oo
’n-gutiti-seghenge n&irina,
naaji ’seengani, o ol-gilishoni,
oo ’n-gulye-kutiti-tokitin
naapik i-murto, ’1-pisya loo-’n-
giyaa, oo ’seghenge oo-’ng-aik,
oo ’n-oo-’n-gejek.
Women’s iron necklaces and
ear-rings, and other matters.
The reason why women wear neck¬
laces of iron and ear-rings (called
’surutya) is in order that it shall be
known that they are married.
The Masai circumcise girls when
they grow up, and these ornaments
are worn to make a distinction be¬
tween girls and women.
Eor if the women were left without
the iron necklaces or the ear-rings, it
could not be ascertained whether they
were women or girls.
A Masai girl who has been cir¬
cumcised is not called girl but
woman. That is to say, she is called
young woman until she gives birth
to a child.
Even if she is very young, she is
considered to be grown up as soon
as she has been circumcised.
A woman is recognizable by three
things, the ear-rings, the iron-neck¬
lace, and the big garment, none of
which girls possess.
Girls wear beads, small pieces of
iron wire (called ’seengani), and
other trifles round their necks, and
a small cloth. They also have chains
in their ears, and armlets and anklets
of iron.
Plate XIII
!.. Married woman’s ear with e-suratyai ear-ring and ear ornaments [J].
!. Stone ear-ring weighing 2 lb. 14 oz. ; used for extending the lobe of the ear [•§-].
MASAI CUSTOMS
283
Neishop ol-kila obo 0 e-
musetai nabo te-’m-bolos anaa
’1-muran.
Nemepik ninje ’ngoroyok
toki ’m-bolosi enye, ’n-gitatin
ake naaanye ’1-kilani lenye
too-’m-bolosi.
Neishop i-ngoroyok il-kilani
aare, obo oji ol-okesena 0 likae
oji ol-lekishopo.
Ore sii ’surutya, naa en-
doki kitok too-’l-Maasae, amu
meiteu ’ngoroyok aatungai
’surutya enye pesbo ake ten
eisbu ol-moruo lenye.
Naa, ten eitau e-ngoroyoni
’surutya aigh eitobirita en-gias,
ore pe eningu ol-mdruo lenye,
nekwet aji alo apika ’surutya
enyena, pe medol ol-moruo
meata.
Ore ten elo ol-m<5ruo ’n-
gwapi, nemeiteu e-ngoroyoni
enye aitau ’surutya, amu ten
edol kulikae-moruak meata,
nejo eiba ol-moruo lenye.
’Surutya o ol-masangus
loo-l-mdruak 00 ’n-guly e-
tdkitin.
’L-ayok 00 ’n-doiye oopika
’n-gulalen. Epika ’1-muran 00
’l-moruak il-giso ’n-giyaa,neata
They wear one garment and a belt
round their waists similar to the
warriors.
Women wear nothing round their
waists except a broad belt with
which they fasten their garments.
They also wear two cloths, one
called ol-okesena, and the other ol-
lekishopo.
Now with regard to the women’s
ear-rings, they are of great con¬
sequence amongst the Masai, for no
woman ventures to leave them off
during her husband’s lifetime.
Were a woman to take off her ear¬
rings and hang them up while doing
her work, she would run into her
hut on hearing her husband ap¬
proach, and put them on again, so
that he should not see her without
them.
If a man goes away from home,
his wife does not dare to take off her
ear-rings, for were the other men to
see her without them, they would
tell her that her husband will hate
her.
The ear-rings and arm-rings of
old men, and other matters.
Boys and girls put blocks of wood
into their ears, called ’n-gulalen1, and
warriors and old-men wear chain ear-
1 These blocks are gradually increased in size as the lobe stretches. The
proper length is attained if the lobes meet at the top of the head. Perhaps
the largest Masai ear-ring in existence is one of stone weighing 2 lb. 14 oz.,
which the author recently presented to the British Museum.
MASAI CUSTOMS
284
’1-katari too-’ng-aik.
Metii ol-moruo loo-’l-Maasae
oidim atipikayu ’surutya leme
ol-oata ’n-gera n&idipikaki
aatumurat, il-muran 00 ’ngoro-
yok. Itadua, ol-oata kunna
pokin eidim atipikayu
’surutya.
Etii sii en-doki naji ol-
masangus, naa ’mowarak 00-
’1-osohwani 00 ’1-ala loo-’l-
changit sapuki egwetuni metaa
sidan.
Mepika ol-moruo lemeata
’n-glshu kumok 00 ’n-gera
kumok.
Ore ol-oata ’n-glshu kumok
00 ’n-gera ndiyolo poki-
tungani, eidim atipikayu ol-
masangus pe eitaduaya en-
gitoo enye.
Etii en-doki naji e-rap
napika ’1-muran, kake epika
te-’sidano ake.
rings, called il-giso \ They also have
chain bracelets.
No Masai elder may wear the ear¬
rings called ’surutya unless he has
children who have been circumcised
and become warriors and women ;
but he who has grown up children
may wear ’surutya.
There is another thing, an arm¬
ring called ol-masangus, which is
cut out of a buffalo horn or an
elephant’s tusk, and made to look
beautiful.
No elder may wear this unless he
has large herds of cattle and many
children.
He who is well known to possess
many head of cattle and also many
children may wear this arm-ring as
a sign of his wealth.
There is also an arm-clamp called
e-rap, which the warriors wear, but
they only put this on as an orna¬
ment 1 2 3.
En-girorokino oo-’l-Maasae.
Ten etumore ol-murani o
likae, nejoki : e Sopai.’ Neiru-
kisho ol-likae, nejo : ‘ Hepa V
Ten etumo ’1-muran kumok,
nejo : ‘ Endasopai ’1-muran,’
neirukisho ’1-kulikae, nejo :
£ Hepa.’
Masai salutations.
When one warrior meets another,
he says : c Sopai ’ ; and when several
warriors meet, one party says :
‘ Endasopai, O warriors 1 ’ The reply
to these greetings is ‘ Hepa.’
1 Il-giso (sing, ol-gisoi) is also the word used for rings which young men,
women, and children wear. They are made of iron or brass wire, and are
frequently worn on the thumb as well as on the four fingers.
2 A list of the warriors’ ornaments, &c., is given on p. 294.
3 The h is often omitted, and the word pronounced epa or eya.
Plate XIV
Ear-rings and ornaments worn by men [^-].
Nos. 1, 4, and 5 are also worn by boys and girls.
MASAI CUSTOMS
285
Naa, ten eiyouu neikilikwan
il-omon le-’n-gop naingua,nejo:
4 Endowapu le-’seriani 5 ; araki
4 E’nosu le-’seriani.’
Nejo lekwa: 4 ’L-ooleng ake
araki, * E-seriani ake.’
Ten etumore ’1-muran loo-
T-Maasae ’1-paiyani, nemeiter
diroroki, ’1-paiyani ake ooiter
diroroki, nejo, ten aa kumok
il-muran : 4 ’L-oiye.’
Nejo 1-muran : 4 Oo.’
Nejo ’1-paiyani: ‘Endasopai.’
Nejo te-nabo-kata p6kin :
4 Hepa.’
Ten eiiigua ’1-muran en-gop
nalakwa, pe edol il-paiyani ti-
aulo, nepwo ’1-muran dibung
ing-aik, neun im-beria enye,
nejo ’1-paiyani : 4 Ngasak.’
Ore p’ eingweklno, neiroroki
’1-paiyani ’1-muran, nejo ;
4 ’L-oiye.’
Nejo ’1-muran : 4 Oo.’
Nejo ’1-paiyani: ‘Endasopai.’
Nejo ’1-muran : 4 Hepa.’
Kake etaa en-neirorokmo
taata te-kunna-olongi amu
ten edol il-muran il-paiyani,
neiroroki aajo : 4 Endasopai
loopapa-i ’ ; kake ’1-Purko
oojo neja. Ejo ’1-Kisongo ten
eiroroki ’1-paiyani: ‘Endasopai,
’1-paiyani kituak ’ ; araki ejo :
‘ Endasopai, le-tasati.’
Ten etumo oopeny, neiro-
Then, if it is desired to ask the
news of tbe country from whence
the people come, they are asked : ‘ Do
you bring good tidings 1 ’ or 4 Do you
relate good news h ’
They reply : 4 Only the things
which are good,’ or simply, 4 Good
news only.’
When Masai warriors meet old
men, the latter start the greetings.
If there are many warriors, the old
men call to them and say : ‘ Friends/
To this the warriors reply : 4 Yes.’
The elders then say : 4 Endasopai.’
And the warriors answer all to¬
gether : 4 Hepa.’
When warriors come from a distant
country and see some elders outside
a kraal, they go up to them, and take
their hands, at the same time thrust¬
ing their spears into the earth. The
elders then say to them : 4 Greeting.’
When they have dropped one
another’s hands, the elders say to the
warriors : 4 Friends,’ and the warriors
answer : 4 Yes.’ The elders then give
the usual salutation : 4 Endasopai,’
to which the warriors reply all to¬
gether : 4 Hepa.’
Nowadays, however, the warriors
do not wait to be greeted by the
elders, and call out ‘Endasopai, O
ye fathers ! ’ At any rate the so-
called El-burgon Masai do this.
When the warriors of the Kisongo
Masai greet the elders first, they say :
4 Endasopai, O elders ! ’ or 4 Endaso¬
pai, O old people ! ’
When old people meet one an-
286
MASAI CUSTOMS
roklno aajo : 4 Endasopai kullo-
paiyani kituak ’ ; araki ejo :
4 Endasopai kullo-moruak.’
Metii ol-murani araki ol-
ayoni oiteu atejo : 4 Endaso¬
pai le-moruak,’ amu ejoklni
meata eng-anyit.
Ten eiroroki T-muran i-
ngoroyok, nejo: ‘Endakwenya1 2
na-tasati.’ Neirukisho ’ngoro-
yok aajo : 4 Igho V
Meiteu T-muran aatiaki
’ngoroyok : 4 Endakwenya, na-
ngoroyok,’ amu ejoklni meata
eng-anyit.
U-moruak ake oojoki ’ngo¬
royok enye : 4 Endakwenya,
na-ngoroyok.’
Ten eiroroki ’ngoroyok il-
muran araki ’1-ayok, nejo :
4 Endakwenya, na-ghera.’
Neirukisho : 4 Igho.’
Ten eiroroki ’1-muran i-ngo-
royok o-’l-aji lenye, nejo :
4 Endakwenya, na-kituak.’
Neirukisho : 4 Igho.’
Ten eiroroki ’1-muran ’n-
doiye, nejo : 4 Endasopai, na-
toiye.’
Neirukisho : 4 Hepa.’
Naa neja ejo ’n-doiye ten
eiroroki T-muran.
Mejoki en-dito ol-alashe :
4 Sopai,’ nemejoki ol-murani
eng-anashe : 4 Sopai ’ ; kake
ejoki : 4 Takwenya.’ Nengututa
sii kulikae.
other, they say : 4 Endasopai, 0
ye elders ! ’ or 4 Endasopai, O ye
husbands ! 9
No warrior or boy would dare to
say : 4 Endasopai, 0 husbands ! ’ for
he would be told he is wanting in
respect.
When warriors meet married
women, they say : 4 Endakwenya, O
old ladies ! ’ to which the women
reply, 4 Igho.’
No warrior would dare to say to
married women : 4 Endakwenya, O
wives ! ’ for it would be said that he
was wanting in respect.
It is only the old men who may
say to their wives : 4 Endakwenya,
O wives ! ’
When married women greet
warriors or boys, they say : 4 Enda¬
kwenya, O children ! ’ And the
warrior or boy replies : 4 Igho.’
When warriors greet married
women of their own clan, they say :
* Endakwenya, 0 great ladies ! ’
To this the women reply : 4 Igho.’
Warriors greet girls by saying :
4 Endasopai, O girls ! ’
The girls reply, 4 Hepa.’
The same words are spoken when
girls greet warriors.
A girl does not say 4 Sopai,’ to her
brother, nor does a warrior greet his
sister in this fashion : they say
4 Takwenya.’ Some also kiss one
another.
1 It has been repeatedly stated that the greeting takwenya (pi. endakwenya)
means laugh. Laugh is, however, strictly speaking, takwenia (pi. endakweni).
2 Igho is meaningless in Masai, but Igo in Bari means go away (imp.).
MASAI CUSTOMS
Eidim ol-murani atiaki eng-
anashe kiti neitu engenu :
‘ Sopai.’
Ten engasaki ’n-gera kutiti
araki’l-ayok botoro’l-tuhganak
kitnak, meibung ’ng-aik, kake
epwo aangasaki too-T-lughuny
ditoosh ing-omomite enye dlo
’sararuani loo-’l-tunganak
kituak.
Ten engutut e-ngoroyoni
kitok en-gerai kiti, neosh
inna te-’ng-omom enye ol-goo
e-’ngoroyoni, nejo e-ngoroyoni :
£ Ngasak.’
En-gipungoto.
Ten elo ol-Maasani ’ng-angite
oo-’l-Maasae, ore p’ eiyou
nerinyo en-gop enye, nenapa.
Ore p’ eidip atanapayu,nejo:
4 Aiya naa, amu etaa alo.’
Nejo T-oopeny eng-ang :
4 Aiya naa, sere ! Toomonoi
eng-Ai ! I’nepu ake naaserian !
Tapaasbare ’1-modook ! 5
Neitoki lido olo nejo :
4 Endepetai ’n-aishi oo knlle ! 5
Nejo T-oopeny eng-ang : ‘ Esai.5
Nelo ol-omoni en-gop enye.
’N-giragat.
Ten elo ol-Maasani ’ng-angite
oo-’l-Maasae, ore pe ebaya eng-
ang, nemejing eng-aji neme en-
naiyolo oshi-ake, amu ten a ol-
287
A warrior might, however, say
‘ Sopai ’ to his sister if she is quite
young.
When small children or even big
boys greet their elders, they do not
take their hands, but they butt them
with their heads, striking the old
people with their foreheads in the
pit of the stomach.
If a woman kisses a small child,
the latter touches her breast with
its face. The woman then says:
c Greeting.’
Departure.
If a Masai has paid a visit to
some friends, and wishes to return
home, he ties up his things.
When he is ready, he says : c Well,
I am about to go.’
The owners of the kraal reply :
‘ All right ! Good-bye. Pray to
God, accost only the things which
are safe, and meet nobody but blind
people.’
The guest then says : ‘ Lie down
with honey-wine and milk,’ to which
the owners of the kraal reply : 4 So
be it.’
After this the stranger is at liberty
to depart to his own country.
Hospitality.
When a Masai goes to other kraals
to pay a visit, he does not on his
arrival enter a hut unless he knows
the owner, for if he belongs, for
288
MASAI CUSTOMS
Aimeri, nemejing eng-aji oo-’l-
Kishumu, amu mme en-o-’l-
poror lenye.
Kake eikilikwan, ajo :
‘ Koclee ’ng-ajijik oo-’l- Aimer? ’
Ore p’ eitaduai, nejing eng-aji
nabo.
Ore pe ejing,neinyototo lido-
openy eng-aji, nelo aingoru ’n-
giragat ti-ae-weji, neton ol-
omoni aboitare e-ngoroyoni.
Araki ten eata ol-openy eng-
aji ’ngoroyok kumok, nelo
airagye, neingweki ol-omoni
inna-aji natijinga meiraga.
Meidim ol-tungani loo-’l-
Maasae atomitiki ol-omoni en-
giragata, amn eure, ten edek
ol-poror lenye, nea.
’N-gishu2, oo ’n-gujit, oo kulle.
Enyor il-Maasae ’n-gishu
naleng ; meitanyanyukye ’n-
glshu ae-toki 3. Eata ’n-gishu
pokin ing-arn enye anaa T-
tunganak.
Etii o-rorei lenye ajo :
‘ Erisyore en-giteng nabo el-
lnghunya o-d-lee.’
Ejo, ten e-tum ol-lee en-
instance, to the Aimer age, he must
not enter the hnt of one of the
Kishumu age, as he does not belong
to this age.
He will ask where the huts of the
members of the Aimer age are, and
when he has been shown them, he
will enter one.
When he has entered, the owner
of the hut leaves him and goes to
search for a place to sleep in else¬
where, the stranger remaining with
his wife 1.
Or if the owner of the hut has
several wives, he goes to sleep with
one of these, leaving the stranger in
the hut he entered.
A Masai cannot refuse hospitality
to a stranger (of his own age) for he
is afraid that the other members of
his age will curse him, and he will
die.
Cattle, grass, and milk.
The Masai love their cattle very
much, and consider that nothing in
the world is of equal value. As
with people, each cow is known by
name.
There is a saying which is as
follows :
e One cow resembles a man’s
head.’
They mean by this that if a man
1 Vide note a, p. 312.
3 The Masai cattle are of the humped Zebu type.
3 Schweinfurth {The Heart of Africa, vol. i, p. 174) writes with regard to
the Dinka and other Nilotic tribes : ‘ The poor savages . . . pay almost a
divine homage to their cattle which they hold dearer than wife or child.’
Kaufmann ( Schilderungen , p. 101) adds that on the death of a cow a Dinka
goes into mourning as he would if a relation had died.
- r
Plate XV
Masai spears
1. Old form. 2. Form in use twenty years ago.
8
Iron
Wood
Iron
A
I
3. Present form.
MASAI CUSTOMS
289
giteng nabo, pe eramat, neaku
kumok, neitopok ol-lee, amu
eiyamishore, nelu ’n-gera,
neaku ol-karsis te-inna-kiteng.
Ore en-daa oo-’n-gishu naa
’n-gujit ; nenyor il-Maasae ’n-
gujit, amu ninje en-daa oo-’n-
glshu.
Ore oshii ten eany eng-a'i
esha, nepwo ’ngoroyok aaaniki
’n-gujit il-kilani pe etum
aatasai eng-Ai.
Naa, ten ear ol-murani ol-
ayoni te-shoo, nengeru ol-
ayoni ’n-gujit asaiye, naa ten
edol ol-murani ’n-gujit
eibungita ol-ayoni, nemeitoki
aar.
Ore sii ten earare ’l-Maasae
’1-mangati, p’ eiyou neitayu 0-
sotwa, neitayu ’n-gujit
ditaduaya.
Naa, ten erinyunye ’1-muran
te-’n-jore, pe egilaki ’1-ootari-
shote, neisililii, eibungita en-
dito eng-oti e-kulle napukurore
’n-gujit naanyori.
Naa, ten eiduri, neaniklni
’malasin in-gujit.
Naa, ten esaiyeki ol-tungani
’n-gujit, nemeiruk e-saiyata,
neji : 4 Ol-toroboni illo, meiyolo
’n-glsbu.’
Naa, ten elo ol-tungani weji,
pe edol ol-cbani oturaklne eng-
has a cow, which he looks after and
tends, it bears, and by so doing
enables him to live, for he can marry,
and have children, and thus become
rich.
Now cattle feed on grass, and the
Masai love grass on this account.
Whenever there is a drought, the
women fasten grass on to their
clothes, and go and offer up prayers
to God.
If a warrior beats a boy on the
grazing ground, the boy tears up
some grass, and when the warrior
sees that the child has grass in his
hand, he stops beating him.
Again, if the Masai fight with an
enemy, and wish to make peace, they
hold out some grass as a sign.
Whenever warriors return from
a raid, and it is desired to praise
those who have killed some of the
enemy, a girl takes a small gourd of
milk, and having covered it with
green grass, sprinkles it over them.
Then, if people move from one
kraal to another, they tie grass on to
the gourds.
Should one man ask forgiveness of
another with grass in his hand and
his request be not attended to, it is
said that the man who refuses to
listen to his prayer is a Dorobo, and
that he does not know about cattle.
Again, if a man who is proceeding
on a journey sees a tree which has
290
MASAI
oitoi, nengeru
’n-gujit
anangaki, amu ejo
metum
endoki nalo aingoru.
Enyor il-Maasae
’n-gujit
naleng, amu ejo : ‘ Eishorua
opa eng-Ai' ’n-glshu oo ’n-gujit,
mikior in-dokitin n&ishoo ’yook
eng-Ai.’
Ore ’ng-olongi pokin ten
elep i-ngoroyok in-glshu, neitau
kulle te-’m-bukuri, neibughoo,
amu ejo : £ Enyor eng-Ai.’
CUSTOMS
fallen on the road, he pulls up some
grass, and throws it on the tree ;
otherwise he fears that his journey
will not be successful.
The Masai love grass very much,
for they say : £ God gave us cattle
and grass, we do not separate the
things which God has given us.’
Whenever Masai women milk
their cows, they take some milk from
the gourd and pour it away, for they
say : £ God likes this.’
Il-mishiren oo ’1-ponot.
Mengar il-Maasae T-
mishiren.
Eata ae-kishomi ol-mishire
lenye kitok le-’n-gishomi pokin.
Neitoki aata ’1-gilat ti-atwa,
eiyolouni en-giteng injere en-
-e-’n-gishomi naje, kake en-e-
ngania.
E-ata sii ’1-ponot ; metii en-
gishomi nemeata ol-ponoto
lenye.
Neitoki aoro ti-atwa.
Ten edoli en-giteng neiyo-
louni ’njere en-oo-’l-Aiser
enna-kiteng, kake en-e-hgania.
The brand-marks and ear- cutting
of cattle, sheep, and donkeys.
The brand -marks which the
Masai use for their cattle are not
alike.
For each clan and family there is
one principal mark, and all the cattle
belonging to the various members of
a family are branded in a special way.
There are also small marks by
which the actual owner can be
recognized.
Besides branding, each family has
a special method of slitting the ears
of their cattle, sheep, and donkeys.
They likewise have smaller marks
for each individual owner.
If therefore a cow is seen, it can
be recognized as belonging to the
Aiser clan, for instance, and also to
such and such a person.
Plate XVI
Masai shield (without decoration) [^]. 1. Front view; 2. back view.
Arm clamp of horn worn by warriors [f ].
MASAI CUSTOMS
291
’L-omon loo-’l-longoi 00
’m-beria oo-’l-muran
loo-’l-Maasae.
Itadua, ’1-longoi oo-’l-muran
mepiki o-sirei obo ; eorioro.
Metii ol-poror lemeata 0-
sirei lenye, mengar sii ’1-oshon
i-sirei, metii ’1-muran lo-’l-osho
lemeata o-sirei lenye.
Amu ejo pe ten etumo T-
muran 00 ’1-mangati, neiyo¬
louni ’njere ol-poror oje, kake
lo-’l-osho oje.
Etii ’sirei oongwan loo-’l-
longoi, o-sirei onyokye, o o-sirei
orok, 0 o-sirei le-l-longo, 0 o-
sirei loo-’l-kigeluni.
Ore ’m-beria oo-’l-muran
mepiki sii o-sirei obo ; eorioro.
Ore ten edoli em-bere,
neiyolouni to-’l-ngorat ol-poror
oje ol-openy, o ol-osbo oje.
’L-omon loo-’m-baa oo-l-
mbruak loo-l-Maasae.
Eata ’l-moruak i-sirei lenye
too-’m-baa anaa eata ’1-muran
too-’m-beria.
Ten edoli em-bae, neiyolouni
ol-aji lo-’l-openy 0 ol-osho lenye.
Concerning the shields and
spears of the Masai warriors.
The warriors’ shields are not all of
one design ; they differ.
Each age and each sub-district has
its own design.
In consequence, if the warriors
meet an enemy, it is known to what
age such a one belongs, and also to
what sub-district.
There are four markings for the
shields, the red one, the black one,
the ornamental one, and the one for
bravery \
Likewise with the spears, they are
not all marked alike.
If a spear is found, it can be ascer¬
tained by looking at the lower part
to what age and also to what sub¬
district its owner belongs.
Concerning the arrows of the
Masai elders.
The old men have special marks
for their arrows as the warriors have
for their spears.
If an arrow is found, the genera¬
tion and the sub-district to which its
owner belongs can be recognized.
1 The Masai make use of four colours in ornamenting their shields — white,
red, black, and grey. White is obtained by mixing water with white clay ;
red clay mixed with the juice of the Solanum campylacanthum , Hochst., produces
the red paint ; black is procured from the ashes of Mcerua uniflora , Vahl., or
from charred potsherds and gourds ; and grey, which is but rarely used, is
obtained from cinders.
HOLLIS
MASAI CUSTOMS
292
En-aidura.
Enyor naleng il-Maasae en-
aidura, amu ten emany e-weji
nemetii ’n-gujit, neidur aapwo
ae-weji netii ’n-gujit.
Ten eidur, neirot i-sirkon
aapik il-onlto 00 ’1-direta, nepik
i-malasin atwa ’1-direta, nenap
i-ngoroyok il-benla.
N aa, ten emany e-weji nemetii
’n-gujit, nemeshetu ’ng-ajijik,
emany il-ngobori. Ore T-
ngobori naa ’ng-ajijik oo-’l-
onlto. Ore ten epwo e-weji
netii ’n-gujit kumok, nesbetu
’ng-ajijik.
Naa ’ngoroyok naashetu.
E ’yau ’1-loom, neunoki en-gop,
nean too-’ng-opit, nepik il-
kujit. Ore p’ eidip, nemur
too-’modiok oo-’n-glsbu, o ol-
okidongoi oshulare ’modiok.
’Manyat 00 ’1-puli
loo-’l-muran loo-’l-Maasae.
Memany il-muran oo-’l-
Maasae ing-angite, kake
emany i-manyat eboitare
noongotonye 00 ’sanjan.
Ore ten epwo o-sero dinos
’n-giri, nemany il-puli eboitare
’singan lenye.
The process of moving.
The Masai are fond of moving,
and if they happen to be staying in
a place where the grazing is poor,
they move to another spot.
When they move, they saddle their
donkeys with skins and pack-saddles
in which they put their gourds, and
the women carry bags.
Should they stop in a place where
the grass is not good, they do not
build proper huts, but they live in
the so-called il-ngobori, i. e. in huts
made of skins. When they go to a
good grazing ground, they build huts.
The women do the work of build¬
ing. They procure poles, and put
one end in holes, which they dig in
the ground; they then bind the
poles together with cord made from
trees ; after which they cover the
framework with long grass. When
they have finished this, they plaster
the whole of the outside with cow-
dung and mud.
Masai warriors’ kraals and
slaughter-houses.
Masai warriors do not live in the
kraals of the married people ; they
have their own kraals, where they
dwell with their mothers and lovers.
When they go to the woods to eat
meat, they live in the slaughter¬
houses1 with their boy-servants.
1 Meat may not be eaten in the manyat, or warriors1 kraals, and special
places, called il-puli, are erected in the woods, to which the warriors retire
when they slaughter cattle.
Plate XVII
Inside a Masai kraal.
V.4v <r a
Place in the woods where the warriors sleep after eating meat.
MASAI CUSTOMS
293
En-domono *.
Nejo en-doki najo T-Maasae
En-domono.
Ten eini en-gerai, ore p’
eakn en-neishori eng-arna,
neyengi ol-kiteng oji Ol-le-’n-
domono.
Neingoruni ol-kiteng orok
sinyati lemeata en-neibor araki
en-nenyokye, neyengi.
Neata ’ngoroyok in-giri
enye, neata T-moruak in-
gunenye.
Ore pe eyeri ’n-giri, ore
etaa en-neoku, neinyototo e-
ngoroyoni nabo aipot in-gulye,
nejo : i Eoto ’n-aishi, nabo ;
eoto ’n-aishi, are ; eo en-
aikuti 3 nabo ; eo en-aikuti,
are.’
Nepwonu ’ngoroyok e-’ng-
ang, ne’yaklni en-openy en-
gerai kulle, neishori kunda
naaetuo ’n-giri enye, nepwo.
Ore p’ eaku teipa, nenap e-
ngoroyoni en-gerai, nelo alep
in-glshu enapita.
Ore p’ eidip, nepwSnu ’1-
moruak okuni 00 menye en-
gerai, metaa oongwan, neishori
en-gerai eng-arua.
Ore kiteng le-’n-domono na
kutuk-aji eyengyeki, nemeitu-
The feast called the offspring.
There is a feast known to the
Masai as The offspring.
When a child is born, and the
time has arrived for it to be given a
name, a bullock is slaughtered which
is called The (bullock) of the offspring.
A black bullock, and one without
a blemish or a white or brown spot
on it, is selected, and slaughtered.
The meat is then divided up
between the women and men 2.
When the meat has been cooked
and is nearly ready, one woman
stands up and calls the others. She
cries out as follows : ‘ The honey is
ready, this is for the first time ; the
honey is ready, this is for the second
time ; the meat is ready, this is for
the first time ; the meat is ready, this
is for the second time.’
The women of the kraal then carry
milk to the child’s mother, and after
each has been given her share of the
meat, they take their departure.
In the evening the mother carries
her child to the cattle kraal, and
milks the cows with the child on
her back.
When she has finished, three old
men and the child’s father (which
makes four) join her, and the child
is named.
The so-called offspring bullock is
always slaughtered at the door of
1 This word is now used to translate the Swahili Siku kuu, the big day or
holiday. 2 Men and women never eat their meals together.
3 Meat cooked in a special manner.
X 2
294
MASAI CUSTOMS
raari el-lughunya, epiki kutuk-
aji. Nemedungori ol-kidongoi
to-’l-choni, epali etii metabana
nemuta illo-shoni.
Ore ol-kiteng le-’n-domono
meji eyengi inna-kata ake p’
eini en-gerai, kake eidimi
aataanyu metaa botor oo metaa
emurati. Memurati ol-tungani
eitu engasi aayeng ol-kiteng
le-’n-domono.
the hut, and the skull, instead of
being thrown away, is placed by the
door. The tail is not separated
from the hide as is usually the case :
it is left on until the hide is worn
out.
Now the offspring bullock is not
of necessity slaughtered when the
child is born ; it is permissible to
wait until he is big and until he
is about to be circumcised. No
person is circumcised, however, until
this bullock has been slaughtered.
E-murata.
Eisho T-Maasae :
Ore ol-moruo leitu ae-olong
emurat en-gerai, nemeidim
atumurata eitu epolos e-sita.
Ore en-doki naji Em-bolos-
ata e-sita, eisho ol-moruo p’
eiyou nemurat en-gerai enye
naiteru, emuk en-aisho, neipot
il-lewa le-’l-latyaenye, neishori,
eton emuka ’n-aishi.
Nepwei ditaki illo-oiyou
nemuratisho eng-ang ti-aulo,
nelo aton openy te-inne, neirag
inne, ne’yaklni en-daa, neton
ing-olongi ongwan.
Ore te-nenna-olongi elotu
ake ahg ainguraa ’n-glshu ti-
aulo.
Neishopito ’n-dokitin oo-’l-
muran — ol-alem, o em-bere, o
ol-kuma, o el-longo, o en-
geranda,o e-sidai,o ol-mairu^e,
The circumcision.
The following is a Masai custom :
A Masai child cannot be circum¬
cised until the father has observed
a custom called The passing of the
fence.
The man who wishes to have his
eldest child circumcised brews some
honey-wine, and calls his neighbours
together while it is being prepared.
A hut is then built for him outside
the kraal, and he stays there for four
days alone. He also sleeps there, and
his food is taken to him.
During these four days he only
approaches the kraal to look after
his cattle when they are grazing
outside.
He must don the clothes, orna¬
ments, and weapons of a warrior —
the sword, the spear, the club, and
the shield, the cap made from the
Plate XYIII
4
1. Bracelets of small iron rings bound over leather bands [^]. These bracelets may¬
be worn by warriors who owing to their generosity are called ’N-gaminini. As many
as sixty are sometimes worn by one man.
2. Warrior’s cap [£]. 3. Masai sandal [J-].
4, 5. Masai warriors’ head-dresses (ostrich-feathers and lion’s skin) [£].
MASAI CUSTOMS
395
00 ’mungen, 0 e-rap, 0 en-gila,
o ol-kipise.
Ore p’ eidipayu ’ng-olongi
ongwan, nepwei aariku ang
kulikae-moruak kituak.
Neitasheyeki te-kutuk-aji
e-’ng-aji natii ’n-opa-aishi
naatumukaki.
Nejoki ol-mdruo obo
lido-opolos e-sita : 4 Inno,
kitoo.’
Nejo lido-opolos e-sita : 4 Ih !
malo, e-ngikitoi ! ’
Nejoklni kat’-are : 4 Inno
kitoo doshi.’ Nejo ol-opolos
e-sita : 4 Malo doshi.’
Ore pe ejoklni kat’-ongwan,
ore pe ebau en-e-imyet, nejo
ol-opolos e-sita : 4 Ih ! ashomo
naa.’
Ore pe ejing aji, nelakuni
nekwa-tokitin, neoki taa
’n-aishi, neiteri dipotye
eng-arna e-’n-gerai enye, aajo :
Menye-ngania.
Neirukisho : 4 Oe.’ Nejo-
klni : * Tabarishore.’
Nejo ninye : £ ’N-glshu 00
’n-dare.’
Ore pe eji neja kat’-ongwan,
neidipayu.
stomach of a goat, the head-dress of
ostrich feathers1, and the cape of
vultures’ feathers, the anklets of
colobus-monkey skin, the arm-clamp,
the garment of calf-skin, and the piece
of goat’s skin fastened to the waist.
When the four days have elapsed,
some of the elders go and bring him
back to the kraal.
He has to stand by the door of
the hut where the honey-wine,
which has previously been prepared,
is kept.
One elder then says to him who
is passing the fence : 4 Go, become
an old-man.’
The latter replies : 4 Ho ! I shall
not . . . ! ’
The order is repeated, but he still
refuses.
On being told for the fifth time,
he says : 4 Ho ! I have gone then.’
He then enters the hut and puts
aside the warrior’s paraphernalia ;
the honey-wine is drunk ; and he is
called by his son’s name, thus : The
father of so-and-so.
When he replies to this name, he
is told to go and make a profit.
He answers : 4 Herds and flocks.’
This is repeated four times, and
the ceremony is over.
1 Sometimes instead of the ostrich feather head-dress one made of lion’s or
leopard’s skin is worn, and occasionally the head-dress called ol-marangash
is substituted. This head-dress is worn by the warriors when they slaughter
cattle in the woods.
29 6
MASAI CUSTOMS
Neaku ol-moruo oidim atu-
murata ’n-gera enyena, aa ’n-
doiye aa 5 1-ay ok.
E-mnrata oo-’l-ayok.
Ten eiyou T-ayok loo-’l-
Maasae nemurati, etaiyoloito
’njere etabaua en-gata enye
namuratyeki, nepwo ditururo
’l-loo-’l-oshon oonyika, nereo
’n-glshu eng-ahg o-’l-oiboni,
ne’ya sii ’n-aishi.
Ore en-doki naata T-ayok
too-’ng-aik ditaa ’n-areta naa
’n-gusidin ake, me’ya Temeta
neme’ya T-alema : il-kuman
ake eremoki ’musetani naatii
*m-bolosi.
Ore T-ooingua ’n-gwapi
naalakwa, anaa Kiteto, anaa
Moipo, anaa kulye-kwapi
naalakwa, neibungaa lello
’ng-ai, kake me’ya ^m-baa,
neme’ya ’mootyani.
Ore taa p’ eishori e-murata,
neipak, nesirare en-duroto.
Nelilita too-’ng-angite
T-apaitin aare araki okuni,
nepwo e-weji nemuratyeki aa
’ng-angite enye, netoni
too-’ng-angite enye metabana
nemurati.
Ten emurati ol-ayoni
After this any of his children,
whether girls or boys, may be cir¬
cumcised.
Boys’ circumcision.
When Masai boys wish to be cir¬
cumcised — having previously ascer¬
tained that the time for circumcision
has arrived — all those who live in
neighbouring districts collect to¬
gether, and, taking cattle and honey
with them, go to the medicine-man’s
kraal.
The only weapons which they
may carry in their hands are sticks ;
they have neither spears nor swords,
and their clubs are stuck into their
belts.
Those who come from countries
afar off, such as Kiteto or Moipo, or
other distant places, may take their
bows, but they must leave their
arrows and quivers behind.
When they have received per¬
mission to hold the circumcision
festival, they enjoy themselves, and
paint their bodies with chalk.
They then pay visits to different
kraals during the next two or three
months, after which they return
home, where they remain until they
are circumcised h
When a Masai boy is circumcised,
1 It is at this time that the boys of each sub-district choose one of their
number to be their ol-aigwenani, that is to say, their counsellor or spokesman,
who is also their judge and their representative at the chief medicine-man’s
court.
MASAI CUSTOMS
297
loo-’l-Maasae, nebarni inna-
olong netupukuni, neyeiigi
ol-kerr araki ol-kiteng oji
Ol-oitupukunieki.
Ore te-’ng-oloiig e-are nelo
ol-ayoni adungu en-jani naji
El-latim ; nepwo ’n-doiye
aanapu, neuni te-kutuk-aji.
Ore tadekenya neipung
ol-ayoni alo aton ti-aulo
metaama en-gijape. Neisuja
te-’ng-are ditushulaki em-bere
e-papa.
Ore pe ekenyu naleng, nebol
ngotonye o-’l-ayoni kishomi,
ne’ya ol-choni apik en-daloishi
e-tatene.
Nelotu ol-ayoni aton
to-’l-ch5ni, nelotu ol-Toroboni
oraurat 00 ’1-tunganak ooibung.
Ore ol-tungani oibung
ol-ayoni omurati eton aitorio
’n-gejek, neton ol-ayoni
too-’rishat oo-’n-gejek, nemu-
rati.
Ore ten eipiri ol-ayoni
emuratitai, neari ngotonye
too-’ngudisin ; naa ten eiyolou
ngotonye 00 menye aajo eipirio
en-gerai, nepwo di sudor i.
Ore p’ eidipi aatumurat,
the ceremony is started by bis being
shaved, after which a sheep or bullock
is slaughtered, which is called The
(animal) that has caused him to be
taken out (from the boys’ ranks).
On the second day the boy sallies
forth to cut a tree called El-latim 1>
which is carried by girls to the kraal,
where it is planted at the door of the
hut.
The next morning the boy goes
and sits down outside the kraal to
get cold. He also washes himself
with water in which a fern called
Father’s spear2 has been soaked.
When the sun is some way above
the horizon, his mother opens the
gate of the kraal, and fetches an
ox-hide which she puts on the ground
by the right-hand door-post.
The boy then takes his place on
the hide, and the operator, a Dorobo,
comes together with the men whose
duty it is to hold the boy.
The man who holds him straightens
out his legs, and the boy sits between
them and is circumcised 3.
If the boy winces during the opera¬
tion, his mother is beaten with sticks;
and if the boy’s parents know that
he will behave like a coward, they
go away and hide themselves.
As soon as the operation is over, the
1 This tree is generally called Ol-oilalei ( Zizyphus mucronata , Willd.), but it
is called El-latim during the circumcision festivities.
2 Asparagus sp.
3 The circumcision of the Masai has been described in Thomson’s Through
Masailand, in Johnston’s The Uganda Protectorate , and in The Journal of the
Anthropological Society for Great Britain and Ireland , June, 1904 (Bagge).
298
MASAI CUSTOMS
nenapi ol-ch5ni etii o-sarge,
nepiki e-ruat enye.
Ore ten eidipi aatumurat
il-ayok, neji ’Sipolio.
Netoni ’ng-olongi ongwan
ti-aiig, neitobiraklni ’ng-ai.
Ore ’m-baa enye nepetyeki
’ng-orongoni pe, ten engorie
’n-doiye, nemeim i-seseni.
Neishori meshomo aalilita,
nengor in-daritik aapik il-
lugbuny ; nepik sii ’1-opir.
Enyori naleng I-sipolio
eitobir anaa ’ngoroyok aapik
i-surutya 00 ’1-kilani. Nesir sii
’ng-omomite te-’n-duroto.
Ore p’ eisbiu pokin, nebarni,
neaku ’L-barnot. Ore p’ eakn
’L-barnot, neitau ’1-kilani,
neishop in-dokitin oo-’l-
mnran.
Ore pe eshitu ’1-teighan, neji
’L-muran.
Ore enyor il-mnran naleng
ten eji ’L-oingok araki *N-
gamlnini, amu eisbori meishopo
’n-dwalan araki 1-torongen.
Ore eji’l-muran’l-oingok ten
eidim aataar il-meek kumok.
bide on which is the blood is carried
by the boy and placed on his bed.
When the boys have all been cir¬
cumcised they are called ’Sipolio
(recluse).
They remain at home for four
days, and bows are prepared for them.
They then sally forth and shoot at
the young girls, their arrows being
blocked with a piece of honey-comb
so that they cannot penetrate into
the girls’ bodies.
They also shoot small birds1, which
they wear round their heads together
with ostrich feathers.
The Sipolio like to appear as
women and wear the surutya ear¬
rings and garments reaching to the
ground. They also paint their faces
with chalk.
When they have all recovered,
they are shaved again and become
U-barnot (the shaved ones). They
then discard the long garments and
wear warriors’ skins and ornaments.
After this their hair is allowed to
grow, and as soon as it has grown
long enough to plait, they are called
U-muran (warriors)2.
The warriors are fond of the titles
’L-oingok(the bulls) and ’N-gaminini
(the generous people), for they may
then wear bells or a bracelet called
il-torongen.
Now to become one of the Oingok,
a warrior must kill many savages,
1 The bird which the Sipolio wear round their heads is the mouse bird
( Colius affinis, Shelley). Boys who behaved in a cowardly manner during the
operation are not allowed to shoot these birds.
2 This word is commonly but incorrectly written Elmoran.
Plate XIX
An O-Sipolio, or boy who has been recently circumcised, wear- Masai warriors, showing the ear-ring called en-gulale
ing a woman’s garments and the ’surutya ear-rings. In his hair and the arm-ring called e-rap.
are ostrich feathers, and round his head a.fringe of birds’ skins.
MASAI CUSTOMS
299
Ore eji ’N-gaminlni ten eyeng
il-mongi, neisho ’l-kulikae
’n-giri.
E-mu rata oo-’n-doiye.
Ten eiyouni neiyami ’n-doiye
oo-’l-Maasae, nemurati.
Ore eng-olong namurati,
neyengi ol-kerr araki ol-kiteng,
oji Ol-oitupukunieki, anaa too-
’ 1-ay ok.
Nemurati ninje ti-atwa aji.
Naa, ten eishir, nemeata en-
netiu.
Mepika ninje T-opir anaa
’1-ayok, ol-merisian ake epika.
Ore ten eishiu, neiyami.
E-unoto.
Ten eiyou T-muran neuni,
nepwo aangas dingoru 01-
aunoni, na ol-tungani oata
menye 00 ngotonye eingoru,
neata ’n-glshu, neitu ae-olong
ear ol-tungani, nemedanya ’ng-
onyek e-menye 00 ngotonye,
nemeata ’ng-onyek pusi 2.
Ore pe etum, nemiliki ;
whilst the Gaminini are chosen if
they frequently slaughter bullocks
and give the meat to their comrades.
The girls’ circumcision.
When Masai girls wish to marry,
they are circumcised.
On the day that the operation is
performed, a sheep or bullock is
slaughtered, and as with the boys it is
called The (animal) which has caused
her to be taken out (from amongst
the girls).
Women are operated upon indoors,
and it is not considered a disgrace
if they cry out.
Instead of the ostrich feathers
which the boys wear, a wreath made
from the leaves of the Hy'phaene (or
doum) palm, or of grass, is donned.
When they recover, they are
married.
The feast called E-unoto or the
selection of a chief1.
If the warriors wish to select a
chief, who is called 01-aunoni, they
choose a man whose parents are still
living, who owns cattle and has
never killed anybody, whose parents
are not blind, and who himself has
not a discoloured eye.
When they succeed in getting such
1 A chief called 01-aunoni is appointed for each sub-district. His duties
are to keep the warriors of his sub-district together, and he is responsible to
the chief medicine-man for their appearance in case of war. If a warrior dis¬
obeys the orders of his chief, he is flogged or maltreated by his companions.
2 Pus (pi. pusi) means the colour of a corpse or blue.
300 MASAI
eisudorieki metebana nebau
e-unoto.
Ore ten enyoru ol-oiboni,
neripaklni ol-kila anaa ol-loo-
’l-moruak oo ’surutya.
Ore etaa en-neuni, neitauni
en-giti-ang ti-aulo e-manyata
naji O-singira.
Nepiki inna-kiti-ang *n-
glshu naalepo ake.
Ore inna-olong nauni,
neibungi ol-aunoni, amu ten
ejoklni : ‘ Ira ol-aunoni/ eitu
eibungi, nekwet aisudori, araki
ear ol-tungani, pe meakn ol-
aunoni, amu eiba ten eaku ol-
m<5ruo, amu meitoki alo en-jore.
Ore p’ eibungi, nepiki
’surutya, neishopoklni ol-kila
anaa ol-moruo; neidipayu en-
gias e-inna-olong.
Ore tadekenya neingoruni
ol-kiteng arus, neibok il-muran
aaman.
Ore pe epwo ’n-glshu shoo,
neingoruni ol-tungani ogol
oibung ol-kiteng e-mouo aun,
neibung ol-likae o-sararua.
Neremi illo-kiteng em-
biding, neyengi te-inne.
Neinok il-moruak en-gima
kitok to-’l-osingo le-’manyata,
nepik e-mouo o-’l-osowan.
CUSTOMS
a one, they do not inform him ; it is
kept hidden from him until the time
for the celebration of the feast arrives.
If the chief medicine-man approves
of the selection, a cloth is made for
the new chief like those worn by the
old men, and surutya ear-rings are
obtained.
Just before the feast a small kraal,
called O-singira, is built a short
distance from the warriors’ kraal.
Only milch cows are placed in this
kraal.
On the day of the feast the chief
is seized, for if he were told that he
is to be chosen, he would run away
and hide, or kill some one. The idea
of becoming an old man is distasteful
to him, since he will be unable to
again go to the wars.
When he has been seized, the
surutya ear-rings are put on him,
and he is clothed like an old man.
After this the work for the day is over.
On the morrow a black bullock
with a white neck and belly is sought
out from the herds, and surrounded
by the warriors.
When the cattle go to the grazing
ground, a strong man is chosen, who
holds the bullock by the horn at
arm’s length, whilst another one
seizes it by the navel.
The bullock is stabbed in the nape
of the neck 1, and skinned on the spot.
The old men then light a big fire
in the centre of the warriors’ kraal,
and throw a buffalo horn into it.
1 All the Nilotic tribes butcher their cattle by stabbing them in the nape
of the neck (Schweinfurth, The Heart of Africa, vol. i, p. 60).
Plate XX
2
1. Necklace of brass wire, beads, and chains worn by women [^].
2. ’N-dorosi garment worn by warriors when proceeding on a raid after the
election of an Ol-aunoni chief [£].
3. Ivory arm-ring worn by elders as a sign of wealth [£]. >
4. Belt worn by unmarried women, made of leather covered with beads of different
colours [£].
MASAI CUSTOMS
301
Ore p’ eaku en-nea en-gima,
nejoklni ’1-muran, amu eitashe
pokin ti-aulo : ‘ Eidipe.’
Nek wet il-muran pokin
aamurutoklno idya-mouo.
Ore ol-oitera abaiki, nepik
eng-aina atwa en-gima, neitau
e-mouo, neitorio eng-aina,
neitadol il-kulikae idya-mouo,
nejo : c Aidipa.’
Onaa, neidipayu e-unoto.
Nebarni ol-aunoni te-inna-
olong o ol-aigwenani oatai opa
ake eton eitu emurati.
Nebarni si ninje ’l-kulikae-
muran too-’n-gulye-olongi.
Ore p’ eidipi aatuun,
neyengisho ’1-muran, netoni
’1-apaitin oongwan ana imyet,
pepwo en-jore naji En-oo-’n-
dorosi araki En-e-’unoto.
Neisbop ’1-karash ooji sii
’N-dorosi, nepik il-arash.
Nepik sii ’n-gak e-’syaiti
’murto naaji ’mangak, ne’ya
’1-kulikae ’1-kidongi lo-’l-
kumbau araki ’1-lenyok
le-menye.
When the fire is dying down, the
warriors standing outside are called,
and told that, ‘ it is finished.’
They all run towards the spot,
racing to get the horn.
The one who arrives first puts his
hand in the fire, and, taking out the
horn, stretches out his arm. He
shows it to the others, and cries out :
‘ I have finished it.’
With this the E-unoto feast termi¬
nates.
The Aunoni, or chief, is shaved on »
the same day together with the
Aigwenani, or Counsellor, who was
elected before the feast of circum¬
cision.
Afterwards the warriors may be
shaved whenever they wish.
When the warriors have elected
their chief, they slaughter cattle, and
wait for four or five months, at the
expiration of which they proceed on
a raid. This is called The (fulfil¬
ment) of the vow or The (selection)
of the chief.
They wear cotton cloths \ called
The vow1 2, on which are sewn the
seeds of the ekirikiti tree 3.
They also wear necklaces made of
twigs of the e-syaiti tree 4, and called
Mangak, and some carry their fathers’
snuff-boxes or fans with them.
1 Before cotton cloths were introduced, dressed skins sewn together were
worn. ’N-dorosi garments are worn like the Spanish poncho, a slit being
made in the middle for the head to pass through.
2 A raid undertaken after a long peace is also called en-oo-’n-dorosi. Any
warrior who shirks his duties on an occasion of this sort can be put to death,
and his murderer will not be punished.
3 Erythrina tomentosa , R. Br. 4 Acalypha fruticosa, Forsk.
MASAI CUSTOMS
3°2
En-giyama.
Ten eiyamisho ’1-Maasae,
nengas aapwo aasir en-dito
eton a kiti, ne’ya ol-kambau.
Ore p’ eaku en-dito botor,
neitoki &iya en-aisho o ol-
kumbau. Neton lido oiyamisbo.
Ore p’ eaku emurati en-dito,
neitoki aiya en-aisbo, nemurati.
Ore pe eisbiu, nereu ’n-glshu
e-’ng-aputi, ’n-dauwa uni, o
ol-kiteng oriku ’n-dauwa, o
ol-kiteng le-kutuk-aji. Ne’ya
sii eng-anashe enye en-aisho,
nerubare.
Ore lido-kiteng oriku
’n-dauwa naa ninye eimalye
ol-aputani ajo Pakiteng.
Ore p’ eaku elotu arik
e-ngoroyoni enye, nereu ’n-dare
uni (il-kerra aare o e-supen
e-’n-gerr), n&imalye eng-
aputani ajo Pakerr.
Neyeng lekwa-kerra
pokiraare oo kulikae aare
le-menye e-’n-dito.
Marriage 1.
When a Masai wishes to marry, he
commences his courtship by making
love to a girl while she is still young,
and by presenting some tobacco to
her father.
He then waits until the girl grows
up, when he again offers presents of
honey and tobacco.
More honey is given to the father
at his daughter’s circumcision.
On the young woman’s recovery
the man proceeds to his future
father-in-law’s kraal, and takes with
him the dowry, viz. three heifers and
two bullocks, one of the latter being
said to keep the heifers company,
whilst the other is slaughtered at the
door of the hut. His sister also takes
a pot of honey and accompanies him.
The bullock which accompanies
the heifers is given to the bride’s
father in order that the two men
may call one another Pakiteng, i. e.
the giver and receiver of a bullock,
or father and son-in-law.
When the time arrives for the
husband to fetch his wife, he takes
with him three sheep (two rams and
a young ewe). The ewe he presents
to the mother to enable them to call
one another Pakerr, i. e. the giver
and receiver of a sheep, or mother
and son-in-law.
The two rams are slaughtered to¬
gether with two others, which the
girl’s father provides.
1 Formerly no Masai was able to marry until he had been on several raids,
but nowadays they leave the ranks of the warriors (il-muran) and settle
down as married men (il-moruak) at a comparatively early age.
MASAI CUSTOMS
Neeli ’1-kilani le-’ngoroyoni,
neishop, neishori em-bukuri
naripakino ’seghera ’matwan
pokin. Neitanapi eng-oriong,
neriki eng-ang o-’l-moruo
lenye, nerubare ol-moruo, oo
’1-tunganak aare ’1-chorueta
lenyena, oo ’n-gituak are
e-’ng-ang e-’ngoroyoni.
Nemesioyo, erikitoi elo akiti
oo metabai. Ore pe ebaiki,
neisbori en-gerai, neitoti.
Ten eiyam ol-mdruo e-
ngoroyoni, nemeipot eng-arna
enye, amn torono. Edungoki
ae-arna. Enyor naleng aipotye
eng-arna o-’l-poror lenye, anaa
’N-oo-’Seure.
Ten eata ol-tungani oo-’l-
Maasae ’n-glsbu kumok, neidim
aiyama ’ngoroyok kumok.
Etii kulikae ooiyam ’ngoroyok
are, ana uni, ana ongwan ;
kake eiyam il-karsisi, ten
eiyou, tomon ana tigitam.
Ten eiyam ol-Maasani kat’-
are araki kat’-uni, neisho
en-gitok enye eng-aini ol-ashe,
naa ninye eimalye eng-aini
ajo Paashe.
Meidim il-Maasae diyama
’ngoroyok e-’ng-aji enye ten
etoni to-’l-osbo obo, kake eidim
diyama ’ngoroyok e-’n-gishomi
enye, neidim diyama ’ngoroyok
e-’ng-ae-kisbomi.
3°3
After the bride’s wedding-gar¬
ments have been oiled, she puts
them on, and is given a gourd which
has been ornamented with cowries.
This is put on her back, and she is
taken by her husband, who is accom¬
panied by two of his friends and two
of the old women from his bride’s
kraal, to her future home.
She does not hurry but walks very
slowly until she reaches her hus¬
band’s kraal, where a child is given
her to feed.
When a man marries, it is con¬
sidered unlucky if he calls his wife
by her name. He must give her
another name. A favourite method
is to call her by the age to which
she belongs, thus, The (woman) of
the Seure age.
If a Masai owns large herds of
cattle he is able to marry many
wives. Some have two wives, others
three, and others four ; whilst if rich
men wish, they may have as many as
ten or twenty.
When a Masai marries for the
second or third time, his first wife
gives the new wife a calf, after
which they call one another Paashe,
i. e. the giver and receiver of a calf.
No Masai may marry a woman be¬
longing to the same sub-division as
himself if both families live in the
same district, but he may marry
a woman of his own clan or one
belonging to another clan.
3° 4
MASAI CUSTOMS
Kitala.
Ten ear il-Maasae ’ngoroyok
enye, etii naapwo kitala, netii
naangiri, nemepwo.
Ten ear ol-moruo e-
ngoroyoni, neipiri alo kitala,
naa ten neme kitok-toki
eitarueiye, - nelo eng-aji o-’l-
poror lo-’l-moruo lenye.
Ore pe eriku lido idya-
ngoroyoni nashomo kitala,
nemeitoki ol-openy aar, amu
eure lido-tungani lo-’l-poror
lenye medek.
Naa, ten eitaruo e-ngoroyoni
en-doki kitok, p’ eiyolou ajo
eari, nelo eng-ang e-menye,
neishori en-giteng nalotu
e-ngoroyoni asaiye ol-moruo
lenye.
En-gaa.
Ten ea ol-tungani loo-’l-
Maasae, neituraari ten a en-
gerai, araki ol-murani, araki
e-ngoroyoni ; nenuki eng-arna
too-’l-tunganak lenye.
Ore ten etii en-doki
naipotyeki inna-arna, neishori
ae-arna nemenyikita en-e-’ldo
otua.
Ore ten ea ol-tungani oti
oji Ol-onana, nemeipot te-’ng-
ang e-menye en-nanai amu
The refuge 1.
If the Masai men heat their wives,
some go and seek refuge elsewhere,
whilst others suffer and stop at home.
Should a husband beat his wife,
but not badly, she will seek refuge
in the house of a member of her
husband’s age.
"When the man with whom she
has taken refuge returns her to her
owner, the latter does not beat her
again, for he fears that he will be
cursed by the members of his age.
If a woman commits a serious
crime, and knows that she will be
beaten in consequence, she goes to
her father’s kraal, and is given an
ox, which she takes to her husband
and begs forgiveness.
Death.
On the death of a child, or a war¬
rior, or a woman amongst the Masai,
the body is thrown away2, and the
person’s name is buried, i. e. it is
never again mentioned by the family.
Should there be anything which
is called by that name, it is given
another name which is not like that
of the deceased.
For instance, if an unimportant
person called Ol-onana (he who is
soft, or weak, or gentle) were to die,
1 Divorce appears to be unknown amongst the Masai.
2 The body is always taken to the west of the kraal, towards the setting
sun. It is laid on the left side with the head towards the north, so that the
face looks towards the east. The legs are drawn up to the chest, the left
hand supports the head, and the right arm is folded across the breast.
MASAI CUSTOMS
305
’l-menenga, nedungokien-nanai
ae-arna, ejo epolpol.
Ore ten eikilikwan ol-
tungani ’l-omon lo-’l-oiboni
kitok, nemeipot Ol-onana, nejo
Ol-opolpol.
Ore ol-paiyan kitok oata
’n-gera ten ea, nemenuki
eng-arna enye amu eimany
in-gera enyena.
Ten ea ol-paiyan kitok
araki e-ngoroyoni kitok,
nemeishiraklni, nemeituraari
ninye anaa kulikae-tunganak
ooti.
Eboraklni ’n-amugha
ngejuko, neyengi ol-kerr,
nesholuni e-ilata, neeliki 0-
sesen pokin.
Nedumuni diya, nepiki en-
netii ol-oip sidai, neyengi
ol-kiteng te-inne, neinosi
’n-giri pokin. N eingwari ’l-oik
pe etum il-ngojmia dinguai pe
epwonu aadumaa ol-menengani
dinos.
Ten ea ’1-oibonok loo-’l-
Maasae araki ’1-karsisi,
meituraari, kake eyengi en-
giteng araki en-gerr, neitauni
e-ilata, neeli lido-otua. Ore
p’ eidipi, nepiki atwa ol-choni,
ne’yai e-weji netii ol-oip,
neturuni en-giti-kumoto nijo
em-bout, nepiki, nennkari
too-’so'ito. Neji inne-weji
gentleness would not be called en-
nanai in that kraal, as it is the name
of a corpse, but it would be called by
another name, such as epolpol (it is
smooth).
And if anybody of that kraal were
to ask for news of the great medicine¬
man Ol-onana1, he would call him
Ol-opolpol.
If an elder dies leaving children,
his name is not buried, for his de¬
scendants are named after him.
When old men or women die, they
are not wept for, nor are they thrown
away like others who die young.
New sandals are made, a sheep is
slaughtered, the fat is roasted, and
the body anointed.
After this the corpse is carried
to a shady place, where a bullock is
slaughtered, and all the meat is
eaten on the spot. The bones of the
bullock are left with the body so that
the hyenas may smell it, and come
and carry it away, and devour it.
On the death of a Masai medicine¬
man or rich person the corpse is not
thrown away. An ox or a sheep is
slaughtered, and the fat is taken and
rubbed on the body, after which it is
put in an ox-hide and carried to
a shady spot. A small hole is then
dug resembling a trench, into which
the body is laid and covered with
stones. This is called a grave.
1 Commonly called by Europeans Lenana.
3° 6
MASAI CUSTOMS
en-gurare. Ore ten eim poki-
tungani inne, nepik o-soit,
neikoni neja too-’l-arin pokin.
Ten ea eng-ayoni oo-’l-
Maasae, ore p’ elu ngotonye
ae-kerai, newaya en-giok e-
’nna-kerai, neji Nawaya.
Ore pe ebulu, neji 01-owara.
Teni mewayi en-gerai en-
giok, neishop en-daret o
ol-giso to-’l-kimojlno le-’n-
geju.
Em-buroto.
Ten ea ol-moruo loo-’l-
Maasae oata ’n-gera oo
’ngoroyok, nepuroo ol-marei
pokin.
Neitau ’ngoroyok i-surutya,
oo ’seghenge oo-'murto, oo
’musetani ; neitau sii ’n-doiye
’musetani, oo ’l-pisya, oo
’seglienge oo-’n-gejek oo 'n-
oo-’ng-aik ; nebarn il-muran
oo ’1-ayok il-papit.
Netoni ’ngoroyok ol-ari obo,
neitoki dishop in-dokitin enye.
Naa,ten eakulikae-tunganak,
neitau ’ngoroyok o-’l-marei
’n-dokitin naaata too-’murto,
kakemme pokin, epali-seghenge
oo ’surutya ; netoni ol-apa obo.
Nebarn sii ’1-lewa ’l-lughuny.
Whenever anybody passes this spot
he throws a stone on to the heap,
and this is done for all time.
If a Masai woman gives birth to
a boy after the death of one of her
sons, a small piece is cut off the ear
of the newly-born babe and he is
called Nawaya, i. e. from whom it
has been snatched.
When the child grows up his
name is changed to 01-owara, which
has the same meaning.
Sometimes children’s ears are not
cut, in which case they wear a special
kind of bracelet, called En-daret,
and a ring on one of their toes1.
Mourning.
When a father of a family dies,
the whole family mourns for him.
His widows lay aside their ear¬
rings, necklaces, and beads ; his
daughters leave off their chains, beads,
armlets, and anklets; and his warrior
sons and boys shave their heads.
His wives wait for a whole year
before they put on their ornaments
again.
If any other person dies, the wo¬
men of the family leave off their small
neck ornaments but not the iron
rings or the ear-rings, and the men
shave their heads. The mourning
lasts for one month.
1 The second toe of the right foot.
MASAI CUSTOMS
Naa, ten ea en-ginyi-kerai,
neitau ’ngotonye ake ’n-
dokitin.
Il-tanja oo ’l-menenga2loo-
’1-tunganak, oo T-asuria.
Ten etaa en-nea ol-tungani,
neji etaa en-nedungo ol-tau
lenye. Naa, ten ea ol-tungani,
ore p’ einosi, nea sii ol-tau
lenye. Neji eidipi anaa ’n-
glshu : meitoki ol-tau apiu.
Kake ten ea ol-oiboni araki
ol-karsis, nenukari, ore pe
engweyu o-sesen lenye, neji
etawale ol-tau lenye, etaa
ol-asurai ; nelo ol-asurai
eng-ang oo-’n-gera enyena,
neinguraa.
Ti-araki naa neja, pe mear
il-Maasae ’1-asuria lenye. Naa,
ten edol i-ngoroyok ol-asurai
ti-aji, nesuaki kulle, nemej
ol-asurai, nelo.
Etii ’1-asuria oorook, naa
le-’n-gishomi oo-’l-Aiser; naa,
ten ear likae etii ’l-oopeny,
nejo : ‘ Miar, amu T-kulalang.’
3°7
If a baby dies, its mother only
lays aside her ornaments h
People’s souls and spirits, and
snakes 3.
When a man is on the point of
death, people say he is about to cut his
heart ; and when he dies and is eaten
(by hyenas), his soul dies with him.
It is believed that all is over as with
the cattle, and that the soul does not
come to life again 4.
But when a medicine-man or a rich
person dies and is buried, his soul
turns into a snake as soon as his
body rots ; and the snake goes to his
children’s kraal to look after them.
The Masai in consequence do not
kill their sacred snakes, and if a wo¬
man sees one in her hut, she pours
some milk on the ground for it to
lick, after which it will go away.
There is a black snake, which is
sacred to the Aiser clan; and if
a person of another clan were to
strike the snake whilst the owners
were present, they would tell him to
desist as it belongs to them.
1 The Dinka, Bari, and other Miotic tribes follow similar customs (Kaufmann,
Schilderungen, pp. 130, 192 ; and Emin Pasha in Central Africa , p. 338, &c.).
3 Ol-tau, the heart, mind, soul ; ol-menengani, the corpse, spirit, ghost.
3 The Dinka, Bari, Latuka, and other Nilotic tribes, also pay reverence to
snakes (Kaufmann, loc. cit ., pp. 127, 188 ; Schweinfurth, The Heart of Africa ,
vol. i, p. 55 ; Casati, Ten Years , p. 31 ; Emin Pasha, loc. cit., p. 339, &c.). The
Zulus hold that divine ancestral shades are embodied in certain tame
and harmless snakes, whom their human kinsfolk receive with kindly
respect and propitiate with food (Tylor, Primitive Culture, vol. ii, pp. 8, 233).
4 The Dinka and Bari likewise disbelieve in a life after death (Kaufmann,
loc. cit., pp. 124, 188).
HOLLIS
Y
3°8
MASAI CUSTOMS
Eata sii en-gishomi naji
’1-Tarosero ’1-asuria lenye
sambu. Naa, ten earare
ol-tungani loo-’l-Tarosero ol-
likae, pe meiteu, neipot ’1-asuria
lenyena, nejo : £ E-sile e-’ng-aji
e-yeyo, talakunye ! ’ Naa, ten
eitu ekwet lidooarare,nepwonu,
’1-asuria aaony.
Eata sii kulye-shomlto
’1-asuria lenye. Etii ’1-asuria
ooibor, netii ’1-oonyokyo, netii
sii ’1-oonyori. Etii ’1-kulikae
ooata en-doki natii e-murt anaa
ol-kila lo-’l-moruo, neibor
kulikae 5l-lughuny anaa ol-
moruo kitok.
Eji sii eata T-oibonok T-
kulenyena ootii ol-bene.
Neji ten ea kulikae-tunganak
kituak anaa ’M-Batyany, ore pe
enukari, nepwo ’1-tauja lenye
eng-ai.
Ten eirura ol-tungani,
nemebuaki likae-tungani
ainyeye. Einyeye akiti, amu
eji : 1 Ebaiki meidim ol-tau
lenye atorinyunye, nea.’
Ejo T-Maasae metii T-
menenga, amu medol ; kake eji
edol in-gisbu, naa ten einguraa
’n-glshu pokin e-weji nebo, neji
edol il-menenga araki ol-owaru.
The Tarosero family have their
own particular snakes, which are of
many hues ; and when a member of
this family fights with some one and
gets the worst of the combat, he calls
upon his snakes, and says: ‘The
avengers of my mother’s house, come
out ! ’ If the man with whom he is
fighting does not run away, the snakes
will come and bite him.
The other clans and families have
their sacred snakes as well. Some
are white in colour, others red, and
others green. Some have a hood like
an old-man’s cloak, others again have
white heads like very old people.
The medicine-men are also said to
have snakes, which they keep in their
bags.
It is believed that the souls of
some big people like Mbatian 1 go to
heaven after death and burial.
A sleeping man must not be awak¬
ened suddenly. He must be roused
gently, for it is thought that his soul
may perhaps not return and he will
die.
The Masai say there are no such
things as ghosts because they do not
see them. But it is supposed that
cattle see them, and when a herd of
cattle all gaze at one spot, they are
said to be looking at either a ghost
or a beast of prey.
Vide p. 326.
MASAI CUSTOMS
3° 9
En-j ungore.
Ten ea ol-moruo loo-Jl-
Maasae, nejnng en-gerai enye
botor in-dokitin enye pokin,
oo ’n-glshu oo ’n-dare oo-
’ngoroyok nemeata ’n-gera ;
kake meidim aiyawa ’n-glshu
oo ’n-dare oo-’ngoroyok naaata
’ng-ayok.
E’ya ’n-gulye-kera naara
’ng-ayok ’n-gTshu oo-’ng-ajijik
oo-noongotonye.
Teni meata ol-mdruo ’n-gera,
nejnng il-alashera lenyena
’n-glshu oo ’ngoroyok ; kake
mejung i-ngoroyok ol-alashe
ongdrie kina, amu torono ;
nejnng lekwa lemengdrie kina,
ninje oo’ya ’ngoroyok.
Ore ten eiu e-ngoroyoni
enye eng-ayoni to-’l-alashe
lemengdrie kina, araki te-
lighae-tnngani, neishori inna-
kerai ?n-gisbu metujungo,
neipotyeki aajo ol-le-inna-ang.
Naa, ten ea ol-moruo,
neingua e-ngoroyoni enye eata
en-gerai kake eng-ayoni,
mejungi ’n-glshu enyena, epali
metubulu ol-openy.
Mejung il-Maasae Jl-
apulayani lenye, amu torono.
Inheritance.
When the father of a family dies,
his eldest son inherits all his pro¬
perty 1, and also the herds and flocks
belonging to the childless widows,
but not those which are the property
of widows who have sons.
The sons by each wife inherit the
cattle belonging to their mother’s
family.
If a man dies childless, his brothers
inherit his cattle and his half-bro¬
thers his wives. It is unlawful for
a man’s own brothers (i. e. brothers
by the same mother) to take his
wives.
Should a widow have a son by her
late husband’s half-brother or by an¬
other man, the child is given the
cattle which he would otherwise
have inherited had his mother’s
former husband been alive, and he is
considered to belong to that family.
If a man dies and leaves a son who
is a minor, the property which he
inherits is taken care of for him
until he grows up3.
It is considered unlawful for a man
to inherit the property of his mater¬
nal uncle.
1 The Masai distribute their herds and flocks amongst their wives during
their lifetime, each one being given a certain number to look after and milk.
The cattle so distributed are said to belong to the wife’s family, and are
recognized as the property of her sons, who, however, do not assume owner¬
ship until after their father’s death.
3 In a case of this kind, the child does not go to the wars, but marries soon
after he is circumcised.
Y 2
3IQ
MASAI CUSTOMS
’Ngok : ’Nyamin.
Ten epurisho ’1-Maasae,
pe e’ya kulle, araki ’n-giri,
araki ’n-gulye-tokitin kutiti,
meitalakisho.
Kake ’me naleng epurisho
T-lewa kituak ; il-ayok ake
oopurisho .naleng aaya kulle,
oo ’n-giri, oo ’n-gulye-tokitin.
Mme torono em-burore
too-’l-Maasae ten epurori ’n-
dokitin kutiti. Eiba ’1-Maasae
ten epurori ’n-glshu.
Ten epuroo T-muran en-
giteng, ore p’ eibung ol-openy,
nelak ; naa, ten aa okuni
’l-tunganak ooinosa, neishooyo
pokin in-dauwa uni.
Ore ten esuj ol-openy pe elo
ainepu eyengita, pe edolu
ol-murani obo ol-openy elotu,
neiter ajo lido-murani otadua,
1 Muro V meitalaki illo naleng.
Eisbooyo ’1-kulikae leitu ejo
c Muro ’ ’n-dauwa ; ore lido
otejo ‘ Muro,’ neishooyo ol-
bungae. Naa, ten eiriamaki
pokin aajo, ‘ Muro,’ neishooyo
’1-bungaiko pokin.
En-gitaapare.
Ten eitaap ol-murani en-
dito, naa ninye oiyam.
Ten enyoru ol-murani en-
dito naleng, neotiki aitaap,
pe etum aiyama.
Crimes : Theft.
If a Masai steals milk, or meat,
or other small things, he is not fined.
Grown up people, however, rarely
steal, it is the boys who take the
milk and meat, &c.
Whilst the Masai do not consider
it wrong to steal trifles of this
nature, they dislike immensely
having their cattle stolen.
Should any warriors steal an ox
and be caught by the owner, they
would have to pay; and if three
men took part in the theft, each
would have to pay three heifers.
In the event of the owner follow¬
ing up the thieves and catching them
in the act of slaughtering the stolen
animal, one of the warriors might
see him and call out ‘Guilty,’ in
which case he would not be fined
heavily. Whilst the others would
be fined in heifers, he who had cried
‘Guilty’ would only have to pay
a young bull. Were all of them to
cry ‘ Guilty,’ they would all be fined
in young bulls.
Seduction.
If a warrior causes a woman to
conceive, he marries her.
When a warrior loves a woman
very much, he purposely seduces
her to enable him to take her as
wife.
1 Lit. hind-leg.
MASAI CUSTOMS
3“
Kake torono en-gitaapare
too-’l-Maasae, amu ten ejokmi
en-dito : c Inno, enna-taapai,’
neshir naleng.
Ore en-gerai e-’n-gitaapare
neji En-gerai e-’n-daapai, araki
En-gerai o-’l-tiren.
But the Masai consider it wrong
for unmarried people to have children,
and if you say to a girl : c Go away,
you who have conceived,’ she will
weep bitterly.
A child not born in wedlock is
called The child of seduction or The
child of the fireplace.
Ti-oikop.
Ten ear ol-murani loo-’l-
Maasae ol-likae metua, neipiri
lido otaara alo aisudori.
Naa, ten etii T-alashera
le-lido otaaraki, pe metii
’1-oorish, neari lido otaarishe.
Ore ten eitu eari lido
otaarishe, neitaki T-moruak
o-sotwa 00 T-alashera lido
otaarishe, neitapaashi ’n-gilani.
E’ya lekwa ootaaraki ol-alashe
en-gila e-lido otaarishe, ne’ya
ol-otaarishe en-gila e-lekwa
ootaaraki ol-alashe.
Netoni lekwa ootaaraki
ol-alashe. Ore pe emuta
T-arin aare, neipot il-tunganak
le-’n-gishomi enye, nepwo
dibung in-glshu e-lido otaara
ol-likae, ne’yai ’n-glshu pokin
anaa en-jore.
Naa, ten etii en-giteng naata
ol-twala, naa inna epalaklni.
Neriki sii ol-chokut. Ore
pe ebaya eng-ang e-lido
otaaraki, nerinyi meshomo
eng-ang enye.
Murder.
If a Masai warrior strikes another
and kills him, he runs away and
hides himself.
Should there be no judges, the
brothers of the murdered man will
kill the murderer.
If the latter is not killed, the
elders make peace between the two
families, and garments are exchanged.
The family of the murdered man
takes the murderer’s garment, and
the latter takes the garment of one
of the dead man’s brothers.
The murdered man’s brothers
then wait for two years, at the
expiration of which they call together
all their clan, and go and lift the
murderer’s cattle, taking them as
they would in a raid.
If there is a cow in the herd with
a bell tied round its neck, it is left
behind.
The herdsman is carried off as
well ; but when the party have
arrived at the kraal where the
murdered man lived, he is allowed
to return to his own kraal.
Blood money is not paid by the
Meitalak il-Maasae ol-
MASAI CUSTOMS
S1^
oikopani eitu emut il-arin
aare, amu ejo eton eshal
el-lughunya e-lido otaaraki.
Ten ear ol-Maasani likae-
Maasani,neji, * Eitayo ’3-oikop’ ;
meji, < Etaarishe.’ Neji ol-
otaarishe naa ol-otaara ’1-meek.
Naa, ten ear ol-mnrani
ol-likae, pe edung en-giok,
neishooyo lido otudungo ol-
likae e-supen e-kerr. Naa,
ten ear ol-likae, negil ol-oito,
a ol-le-’n-geju, a ol-le-’ng-aina,
a ol-le-’l-lughunya, neishooyo
en-dauwo.
Naa, ten eari ol-ayoni metua,
melaki anaa ol-murani, kake
eishoori T-bungaiko onom.
En-giopo,
Metii ol-murani araki ol-
ayoni oidim ataboitare en-gitok
o-l-poror le-menye. Ten
eiyolouni, nedeki.
Ore ten edeki, neishooyo
’n-glshu are, en-e-’n-aisbo,
naaropye ’1-paiyani pe medek.
0 ol-kiteng oyeng il-paiyani
ten eok en-aisho.
Kake meikoni neja ten
eboitare ’n-gituak araki ’n-
doiye o-’l-poror lenye. ’Me
torono inna.
Masai until two years have elapsed,
for they say that the dead man’s
head is still fresh1.
When one Masai kills another,
it is called committing murder, it
is not called killing. Killing is
only used when referring to savages.
If a warrior strikes another and
tears the lobe of his ear, he has to
pay a young ewe. If he breaks a
bone, either in his leg, arm, or head,
he has to pay a heifer.
If a boy is murdered, the amount
which has to be paid is not as great
as for a warrior, the price being fifty
young bulls.
Adultery.
No warrior or boy may commit
adultery with a woman of his
father’s age. If he does so, and it
becomes known, he is cursed.
Should he be cursed, he pays two
oxen (one in lieu of honey-wine),
and he prays the elders to remove
the curse. The elders eat the ox
when they drink their honey-wine.
But this is not the case if a man
commits adultery or fornication with
a woman or girl of his own age.
This is not an offence 2.
1 This law is not always put into force. The murdered man’s relations
are often willing to make peace on payment of a heavy fine, say ioo head of
cattle.
2 From this it will be seen that the Masai are polyandrous as well as
polygamous. A man may marry as many wives as he can afford to purchase,
and a woman may cohabit with any man belonging to her husband’s age.
MASAI CUSTOMS
3i3
Ten eboitare ol-moruo en-
gerai enye araki en-o-’l-poror
lenye, torono. Ten ening
ol-poror lenye, neari, negili
eng-ang, neyengi ’n-glshu
naiyouni.
’M-bwat.
Neji en-doki naji em-bwata,
naa ’1-ala aare eitauni li-abori.
Neitauni te-’ng-alem.
Eisho ’1-Maasae : nebwa ’n-
gera enye kat’-are. Ten elni
en-gerai, pe ebay a ’1-apaitin
isyet, etubulutua ’1-ala pokin,
nebwai. Netonii.
Nepwo ’1-ala pokin, neingwari
’1-opa-ootubulutua. Ore p’
eitoki aabulu ’1-ala pokin,
nebaya en-gerai anaa en-oo-
’1-arin tom on 0 aare, nebwai
em-bwata e-kitoo, nemeitoki
aabulu.
Ore p’ eidip aatobwa en-
gerai, nesirieki eng-omom
il-mur loo-’sirkon, neji :
‘ I’robija.’
Ore opa p’ eiteruaki aabwa
’1-tunganak eji, pe ten emweiyu
ol-tungani, p’ eitere, neony
il-ala, neimyeki eng-are inna-
bwata natobwaki opa.
If an old man commits adultery
with his daughter or with a girl of
her age, it is considered a serious
crime. The other old men if they
hear of it beat him, pull down his
kraal, and slaughter whichever of
his cattle they want.
The extraction of teeth.
There is something called em-bwata,
which means the extracting of the
two middle incisors of the lower
jaw.
A knife is used with which to
perform the operation.
The Masai extract their children’s
two middle teeth twice. They extract
them first of all when the child is
about eight months old, and all its
teeth have grown. Then they wait.
After the child has lost all its
milk teeth and obtained the per¬
manent set, i. e. when it is about
twelve years old, the teeth are
extracted a second time, and never
grow again.
"When a child has had its teeth
extracted, donkey’s dung is put on
its face in order to cool it.
The origin of this custom of ex¬
tracting teeth was to enable people,
in the event of a man falling ill or
being on the point of death, when
his teeth would pain him, to pour
water through the orifice1.
1 Hinde (The Last of the Masai , p. 42) writes : 1 The origin of this custom is sup¬
posed to date back to a time when tetanus was a great scourge amongst the
Masai, and they discovered that it was a comparatively simple matter to
feed a man suffering from lockjaw if two of his front teeth were missing.’
3T 4
MASAI CUSTOMS
Naa,ten eata opa ’1-tunganak
pokin in-jilalo oo-’l-ala le-keper
mme ana’-’ata eiyouni naleng
im-bwat. Ore taata etamooki
em-bwata.
Ten edol il-Maasae ol-tungani
lemebwa, nekwenikye aajo :
‘Eng&rie ’sirkon en-daa.’
Had people formerly extracted
the upper teeth, they would not
have required the hole in the lower
jaw. But now they have become
accustomed to the latter.
When the Masai see a man who
has not had the two middle incisors
extracted, they laugh at him, and
say: ‘He eats his food like a
donkey/
Em-barnore.
Shaving.
Ebarn il-mdruak oo’ ngoro-
yok oo m-gera oo-T-Maasae
T-lughuny oo ’1-papit loo-’ng-
onyek le-keper, neput il-papit
loo-’ng-onyek li-abori ten
eirugo pe erim eng-ongu.
Neput araki nebarn sii
’l-munyo oo ’n-gitikit oo
’n-goleshi ; nepej kulikae
T-papit loo-’l-oresheta, nepal
kulikae.
Teni mepuroo il-muran,
nemebarn il-lughuny metabana
neuni, neitubulu ’1-taighan.
Ore ten elu e-ngoroyoni
en-gerai, nemebarn ninye o
en-gerai enye metabana nebulu
Masai elders, women1, and children
shave their heads and eyebrows,
and pull out their eyelashes if they
enter their eyes.
They also pull out or shave the
hairs of the beard, armpits, and
pubes, and some singe the hairs of
their shins.
If warriors are not in mourning 2,
they may not shave their heads until
they have held the feast called
e-unoto 3, and they grow pigtails.
When a woman gives birth to
a child, neither she nor the child
are shaved until the latter has four
SirH. Johnston, in commenting upon this, says {The Uganda Protectorate, p. 803):
1 It may be this explanation has been invented recently to explain a very
ancient custom inherited by the Masai from the Nilotic stock, which was their
origin ; for amongst these people the removal of the lower incisor teeth is
a very common practice/ Hinde’s explanation, however, appears to be very
widely spread.
1 This very uncommon practice for women to shave their heads is also
followed by the Dinkas, Baris, and Latukas (Cummins, ‘ Sub-Tribes of the
Bahr-el-Ghazal Dinkas,’ Journal of the Anthropological Institute , June, 1904 ; and
Baker, The Albert Nyanza, p. 90, &c.).
2 Vide p. 306.
3 Vide p. 299.
Plate XXI
Masai woman shaving her hnshancl.
Masai moving their belongings from one kraal to another.
MASAI
en-gerai ’1-ala oongwan, le-
keper aare o li-abore aare.
Neji kullo-papit ol-masi.
’Ng-amulak.
Enotari ’ng-amulak kat’-are
too-’l-Maasae ; en-e-’menata
oo ’n-oo-’n-dokitin naadoli
neingasyai. Nenotari sii ’ng-
amulak too-’l-oibonok, ten
eiyouni neishiu T-tunganak.
Ten emen ol-Maasani likae-
tungani, neisikaki ’ng-amulak
eng-omom, nejo : 4 Ira ol-dia.’
Ore pe edol il-Maasae
’1-Ashumba opa, neisikaa,
nejo : 4 Engu ’1-Orida 2 anaa
’1-lukunguni.’ Nemeiyou
nenyikaki diseye.
Ten edol ol-Maasani en-gerai
kiti neitu ae-olong edol,
nenotaki ’ng-amulak, nejo :
4 Tubulu, tamoo ’ng-onyek
o-’l-orere.’
Naa, ten edol en-gerai
neitu ae-olong edol, nenotaki
’ng-amulak, nejo : 4 Torono
enna-kerai ’ ; kake ejo to-’l-tau
lenye : 4 Sidai enna-kerai ’ ;
amu eji, ten ejoki ol-tungani
en-gerai : 4 Sidai enna-kerai,’
nemweiyu.
CUSTOMS 315
teeth, two in the upper jaw and two
in the lower.
The hair of the head is called the
mane.
Spitting.
The Masai have two ways of
spitting; one is used to show con¬
tempt, and the other astonishment.
Besides this the medicine-men spit
when they wish to heal people 1.
If a Masai wishes to show his
contempt for another man, he ex¬
pectorates a small stream of saliva
forcibly through the hole in his
teeth into the man’s face, and says
at the same time : ‘You are a dog.’
Formerly when the Masai saw
Swahilis, they used to spit on the
ground and say : 4 These coast people
stink like fowls.’ They never went
near them or touched them if they
could help it.
When a Masai sees a baby that he
has never seen before, he spits on it
slightly several times and says :
4 Grow, become accustomed to the
eyes of people.’
When he sees a child that he has
never before beheld, he also spits on
it slightly, and says : 4 This child is
bad.’ To himself, however, he says :
4 This child is good.’ It is believed
that if he praises a child it will fall
ill.
1 Amongst the Dinkas it is also customary for the medicine-men to spit on
their patients (Kaufmann, Schilderungen, p. 128).
2 The name by which the Swahili were formerly known.
MASAI CUSTOMS
316
Ten engasaki ’n-gera kutiti
T-tunganak tasati naleng,
nenotaki ’ng-amulak il-tasati,
nejoki : c Mikitajapa eng-Ai.’
Naa, ten engasaki T-muran
il-tunganak kituak, nenotaki
kulikae-kituak ing-amulak
ing-aik.
Naa, ten edol ol-Maasani
en-doki neitu ae-olong edol,
anaa ol-akira odoyo, nenotaa
’ng-amulak, nejo : c I’usho !
imbira ’l-mangati ! ’ nejo sii :
{ Telekwaki.’
Ore sii ten eriklno, neipot
il-menenga araki eng-arna
o-’l-tungani otua, nenotaa
’ng-amulak. Ore sii ten ening
il-omon torok injere etua
ol-tungani oje, nenotaa ’ng-
amulak, nejo : 4 I’usho, eng-Ai,
mikiatd ’n-giyaa.’
Ore p’ eiter aapwonu
T-Aisungun kunna-kwapi, pe
edol il-Maasae, nenotaa ’ng-
amulak, amu etejo : ‘ Eitu
kid<5l il-tunganak anaa kullo.’
Neji sii : 8 ’L-oibonok kituak
kullo-tunganak.’ Ore pe
epik ol-Aisungui ol-tungani
ol-cbani, nejoki ol-tungani :
c Tonotakaki ’ng-amulak p’
aisbiu.’ Neji eng-arna ’1-
Ojuju amu eata ’1-papit kumok.
If small children salute very old
men1, the latter spit on them, and
say: ‘May God give you long life
and grey hairs like mine2.’
Then, when warriors greet old
men3, the latter frequently spit in
their hands before allowing the
young men to grasp them.
If a Masai sees something phe¬
nomenal, such as a shooting star,
he spits several times and says :
‘Be lost! go in the direction of
the enemy!’ after which he says:
‘ Stay away from me.’
Again, should he forget, and call
somebody who is dead, or mention
the name of a deceased person, he
spits. Should he hear any bad news,
such as the death of some person, he
spits, and says : ‘ Be lost, O God,
we have no ears.’
When the Europeans came to
these countries and the Masai saw
them for the first time, they used to
spit, for they said: ‘ We have never
seen people like these.’ They also
called them medicine-men, and if
a European gave a Masai medicine,
the latter asked him to spit on
him to heal him. Europeans were
formerly called ’L-Ojuju owing to
their being hairy.
1 Vide p. 287.
2 It is customary amongst the Bari people for old men (fathers or grand¬
fathers) to take children’s heads between their knees and spit slightly on
them to bless them (Mitterrutzner, Die Sprache der Bari , p. xvi).
3 Vide p. 284.
MASAI CUSTOMS
’N-daiki.
Neji en-daa oo-T-Maasae
naa kulle eok il-moruak, oo
’ngoroyok, oo ’1-ayok, oo
’n-doiye.
Naa T-muran ake ooreo
’1-mongi o-sero aapwo aayehg :
ore ’n-gulye-oloiigi nepwo
’ng-angite aaok kulle, kake
metoni ’1-apaitin aare eitu
eyengisho.
Poki pe etum il-moruak oo
’ngoroyok oo ’1-ayok dinosa
’n-giri, neinos. Einos en-
giteng ten ea openy, araki
etangoro ol-asurai, araki einosa
ol-owaru.
Meiyeu ’l-moruak loo-’l-
Maasae neyeng in-glshu enye
pesko, meata eng-olat natadua :
ore ol-tungani onyor in-giri
nejo ol-Toroboni.
Ten elsho e-ngoroyoni,
neyengi ol-kiteng oishorieki
e-ilata.
Ten emenayu e-ngoroyoni,
nemeishori ’n-daiki supati.
Ten eiyou ’n-giri, neishori
’1-oik araki ’n-giri tasati : ten
eishori kulle, nepiki eng-are.
Enyor sii ’1-Maasae o-sarge.
Egor in-glshu too-’n-ganda,
nengor too-’l-ngoreta. Ore pe
eo en-giteng, neiwou too-’l-
pukurto. Neok kulikae erok,
netii T-oopik kulle.
3J7
Food.
Amongst the Masai the principal
food of the old men, the women, and
the children is milk.
The warriors alone drive bullocks
into the forest, and slaughter them
there : at other times they go to the
married people’s kraals and drink
milk, but they never remain for two
months together without slaughter¬
ing.
Whenever the old men, the
women, and the boys are able to do
so, they likewise eat meat. They
also eat an ox if it dies a natural
death 1, or if it is bitten by a snake,
or if a beast of prey has killed it.
The Masai elders, however, do not
slaughter their cattle without good
cause, and a man who is very fond of
meat is called a Dorobo.
Whenever a woman gives birth to
a child, a bullock is slaughtered, and
she is given the fat.
A pregnant woman is not given
good food. When she wants meat,
she is given bones or lean scraps ;
and when she wants milk, water is
mixed with it.
The Masai are also very fond of
blood. They tie a leather ligature
round the neck of a beast and pierce
a vein with an arrow, the shaft of
which has been blocked. When the
blood gushes forth, they catch it
1 The Shiluk and other Nilotic tribes also eat cattle which have died a
natural death (Gessi, Seven Years in the Soudan, p. 32, &c.).
318
MASAI CUSTOMS
Ore ’n-gulye-tokitin n&inosi.
Enyaal il-moruak oo
’ngordyok ol-kumbau ditushu-
laki e-makat o ol-kumbau
loo-’l-muran. Netii ’1-oook
too-’n-gum'eshi ol-kumbau
oidongo, neji en-gisugi. Netii
sii kulikae oook too-T-motio.
Eok sii T-muran, kake
meok pokin. Menyaal ninje
’1-ayok araki ’n-doiye ol-
kumbau, nemeok ; etoni ake.
Metumil-Maasae ol-kumbau,
amu meiyolo aatuturu ; kake
einyangu too-’l-meek, dinosye
eng-orno oo ’n-dare tasati.
Memiraki ’l-Maasae T-meek
in-gishu supati, ’n-glshu olupin
ake oo nemeata kulle, oo
ndiba T-asho, ninje ake
emiraki ’l-meek, oo ’n-dare
moruak oo ’n-dasati.
Neok sii ’l-m6ruak in-aisbi,
neinyangu ’1-maruan o en-joi
too-’l-meek.
’N-gera ake n&inos en-aisbo
najon. Poki en-doki nainos
il-moruak te-’n-aisbo najon il-
cbangaro ake.
in gourds. Some drink it pure ;
others mix it with milk 1.
There are a few other things
which the Masai eat.
Some old men and women chew
tobacco mixed with salt and Ocimurn
suave , whilst others sniff ground
tobacco up their nostrils : this latter
is called snuff. Others again smoke
pipes.
Those of the warriors who like it
also take snuff. The boys and girls,
however, neither take snuff nor
chew tobacco 2.
The Masai do not grow tobacco
themselves, for they do not know
how to dig. They buy it from
savages, exchanging it for butter
and lean goats.
The Masai do not sell good cattle
to the savages ; they only give them
barren cows, or those which have no
milk, or which do not care for their
calves. These and old or lean goats
and sheep are the only animals they
part with.
The old men drink honey-wine,
and they purchase from the savages
two kinds of beer, called 01-marua
and En-joi.
It is only the children who like
wild honey : old men eat the comb
full of grubs 3.
1 This custom is also common among the Bari (Kaufmann, Schilderungen,
p. 170).
2 In olden days it was the privilege of rich old men and their chief wives
only to take tobacco, which was called ol-chani loo-’ng-onyek, the eye-
medicine.
a The Masai obtain their honey by following the Cuculus indicator bird.
MASAI CUSTOMS
319
Enyor sii ’n-gera ’1-nganai-
yok naleng, einos sii
’1-tunganak kituak, kake mme
naleng.
Nemeinos il-Maasae kulye-
tokitin opa, eton eata ’n-glshu,
kake einosita taata ’n-daiki
pokin oo-’l-meek, anaa T-paek,
o ol-misheli, 00 ’l-mariko, 00
’n-gulye-daiki e-’n-gop, amn
meata ’n-gishu knmok anaa
opa.
Poki en-doki nemeinos,
e-matwa ake. Nemeinos
il-motonyi, 00 ’singir 2, 00
’n-giri oo-’l-changit.
U-changit.
Menya ’1-Maasae ’1-changit
opa eton eata ’n-glshu pokin ;
kake eiter kulikae dinos taata
’1-changit anaa ’1-Torobo, amu
etumntate ’n-glshu.
Ten ear il-ayok il-tomen,
naa ’1-ala ake eitauni, nepwei
aamir neinosyeki ’n-glshu.
Naa, ten eari T-osohwani,
naa ol-choni eitauni, p’
eitaunye T-muran il-longoi,
neitauni sii ’mowarak, p’
eitdi ’n-gidongita ndidongyeki
’mashon. Neitaa sii T-oibonok
in-gidongita naapika ’so'ito
le-’n-aibon.
Children are very fond of various
kinds of fruit, which are also eaten
by the old people, but the latter do
not care for them very much.
Formerly the Masai, when they
had plenty of cattle, ate no other
kind of food, but nowadays they
often have to eat savages’ food, such
as maize, rice, bananas, and cereals,
for they no longer own the vast
herds which they formerly pos¬
sessed h
They, however, do not eat every¬
thing. They eat neither birds, nor
fish, nor the flesh of wild animals.
Wild animals.
The Masai ate the flesh of no wild
animals when in olden days they all
had cattle ; but some of those who
have lost all their cattle are now
beginning to eat venison, like the
Dorobo.
If Masai boys kill elephants, they
only take the tusks, which they
exchange for cattle.
When buffaloes are killed, the
hide and the horns are kept. From
the former the warriors make their
shields, and from the latter mortars
are cut in which medicines are
ground. The medicine-men also
use the horns to put stones in for
their prophecies.
1 It was recently estimated that the Masai in the Naivasha Province own
35,000 head of cattle and 250,000 goats and sheep. Those living in the
Ukamba Province and in German East Africa are, however, much poorer,
most of their cattle having died of rinderpest some years ago.
3 The northern Masai sometimes use o-singir (pi. i-singiri) for a fish. The
southern invariably use o-singiri (pi. i-singir).
320
MASAI CUSTOMS
Naa, ten eari ol-meut,
il-lenyok eitauni pe eripye
5n-doiye ’musetani oo ’1-turesh.
Naa, ten eari o-sirua, naa
’n-ganda eitauni, p’ eanyeki
’n-glshu.
Naa, ten eari e-sidai, naa ’1-
opir eitauni pe epika T-muran
ten epwo en-jore. Nepika sii
’l-ayok ten emurati.
Naa, ten eari ol-ngatuny,
naa ol-choni lenye eitauni p’
eitaa ’ 1-muran en-doki naji
ol-ngatuny, naata ’1-papit
adoru, nepik il-lughuny ten
epwo en-jore.
Naa, ten eari o-engat,
neitauni ol-kidongoi, p5 eitaa
T-moruak ol-lenywa.
Naa, ten eari ol-maalo,
neitauni ’mowarak, naaoshi
te-’n-aidura pe meimin ol-
orere.
Naa, ten eari sii e-muny,
neitauni e-mouo negwetunyeki
5l-kuman ooidongyeki 5l-oroi
oo ’l-oingok. Neit&i sii
’1-kuman loo-’l-aigwenak.
Lello-shangit eataye ’1-
Maasae en-gias.
Naa, ten enya ol-owaru
’n-glsku araki ’n-dare, pe edol
il-Maasae, near, amu ejo :
‘ Einos in-glshu ang.’ Ore
’1-owarak ooinos in-glshu oo
’n-dare, ol-ngatuny, o ol-keri,
o ol-ngojine, o en-derash.
If a giraffe is killed, only the long
hairs of the tail are preserved. The
girls use these as thread to sew the
heads on to their clothes.
Should an eland be killed, strips
of the hide are taken and made into
thongs for fastening the cattle with.
When an ostrich is killed, the
feathers are made into head-dresses,
which are worn by the warriors when
they go to war. Boys also wear ostrich
feathers when they are circumcised.
Whenever a lion is killed, the hide
is taken, and the warriors make a
head-dress out of the mane. They
wear this when they go to war.
If a wildebeest is killed, the tail
is kept, and the elders make their
fans from it.
Should a greater kudu be killed,
the horns are preserved and blown
when people move their kraals, so
that nobody shall lose the way.
Lastly, if a rhinoceros is killed,
its horn is taken and carved into
clubs, which are used for beating the
he-goats and hulls with. The coun¬
sellors’ clubs are also made of
rhinoceros horn.
These are the wild animals of
which the Masai make use.
A Masai will also kill a beast of
prey if he sees it eating cattle or
goats, for he says : ‘ It has eaten our
cattle.5 The beasts of prey which
eat cattle and goats are lions,
leopards, hyenas, and jackals.
Plate XXII
1 2 3
1. Club of rhinoceros horn belonging to the spokesmen (ol-aigwenani) [£].
2. Warrior’s club [£]. 3. Boy’s club [£].
Masai hatchet [J].
MASAI CUSTOMS
3
En-giguran.
Itadua, en-giguran oo-’n-
gera oo-’l-Maasae kutiti, naa
’soito eiturur araki ’n-dulele 1,
neiguranye ditaa ’n-gishu oo
’n-dare. Neitayu ’ng-ajijik
oo-’n-gulughok ditaa ’ng-angite,
neitayu sii e-sere ditaaem-bere.
Nenyor in-doiye kutiti ’1-
hganaiyok o-’l-darpoi, nejo
’n-gera.
Ore ’1-ayok botoro, nemira
ti-atwa ’n-gishu. Neingoru
en-giteng nabor, neitaa eng-aji.
Neitashe ol-ayoni obo aboitare
en-giteng, nepwo ’1-kulikae
disudori. Ore ten epwonu
’1-kulikae, nemir lido oboitare
en-giteng. Ore ol-omiri
neibungi, neji etaara 'l-mangati
aitanyanyukye ; o ol-oeuo
akordu en-giteng aiseye,
netopua illo. Neji inna-
kiguran Sambwen.
Eata sii ’l-moruak en-
giguran enye e-’n-jata naata
’n-gumot kumok neitamanaa
’soito ooji ’n-doto. Neji
inna-kiguran en-geshei.
Neiguran sii ’1-muran
inna-kiguran, kake mme
naleng. Meat a en-jata, eitobir
’n-gumot te-’n-gop ake.
O-sotwa.
Ten eiyou ’1-Maasae neitayu
o-sotwa oo ’1-kulikae, aa ’1-
mangati aa ’1-oshon ootaarate,
neibung il-muran il-moruak
1 Solanum sp.
Games.
Small Masai children collect
pebbles or berries, with which they
play at cattle and sheep. They also
build huts and kraals in the sand,
and they make spears out of bul¬
rushes. Little girls make dolls of
the fruit of the sausage-tree2.
Big boys play about in the herds
of cattle. They choose a quiet
animal, and pretend it is a hut.
One boy stands by the cow whilst
the others go and hide. When the
latter return, the one who is stand¬
ing by the cow chases them away.
If one of the boys who is driven off
is caught, they say the enemy have
killed him ; anybody who manages
to escape and touch the cow has
won. This game is called Sambwen.
The old men likewise have their
game. This is played on a board
containing many compartments, in
which they circulate pebbles called
’n-doto. This game is called en-geshei.
The warriors also play this game,
but they do not care about it much.
They have no boards, and make
holes in the earth.
Peace.
If the Masai make peace with
other people, whether enemies or
other Masai with whom they have
fought, the warriors seize two im-
2 Kigelia africana, Bth.
322
MASAI CUSTOMS
kituak aare, o en-giteng naata
eng-ashe, o e-ngoroyoni naata
en-gerai kiti; neiko si neja
’1-mangati.
Nepwo aatumo te-’weji
nebo, eibung il-tunganak
pokin il-kujit te-’ng-aina
e-tatene, neitapaashi ’n-glshu,
ne’ya T-Maasae en-giteng
oo-’l-mangati, ne’ya ’1-mangati
en-giteng oo-’l-Maasae. Nenak
en-gerai oo-’l-mangati ol-kina
le-’ngoroyoni oo-’l-Maasae ;
nenak sii en-gerai oo-’l-
Maasae ol-kina le-’ngoroyoni
oo-’l-mangati.
Nerinyo ’ng-angite enye,
etaiyoloito aajo eibunga
o-sotwa kitok.
Anaa en-neikuna ’1-Lumbwa
oo ’1-Maasae to-’l-ari le-’ng-
olong te-’weji neji El-langata
e-’Sangaruna.
Ore opa teni meiyou
’1-Maasae neibung o-sotwa
kitok oo ’1-meek, neinosaki
ol-momai.
Etotona ol-moruo loo-’l-
Maasae aboitare ol-moruo
loo-’l-meek, neitau pokiraare
o-sarge te-’ng-aina e-kedyanye,
nepik in-giri o-’l-kiteng oyengi
te-inne, neinos.
Ore p’ eidip, nepwo; kake
eitu eibung il-Maasae elle-
sotwa.
portant elders, and take a cow
which has a calf, and a woman who
has a baby ; and the enemy do the
same.
They then meet together at a cer¬
tain spot, everybody present holding
grass in his right hand, and exchange
the cattle, the Masai taking the
enemy’s cow and the enemy the
Masais’. The enemy’s child is
suckled at the breast of the Masai
woman, and the Masai baby at the
breast of the woman belonging to
the enemy.
After this they return to their
kraals, knowing that a solemn peace
has been entered into.
Thus was peace restored between
the Lumbwa Masai and the Masai
proper1, in the year of the sun 2, at the
place called the Ford of Sangaruna 3.
Formerly when the Masai did not
wish to make a solemn peace with
the savages, they entered into blood
brotherhood with them.
A Masai elder would sit down
with one of the elders of the savages ;
each of them would then cut his left
arm, and after dipping in the blood
some meat of a bullock which was
killed on the spot, would eat it.
When they had finished, the
Masai went away, but they did not
keep the peace.
1 Hobley ( EasternUganda , p. 42) and Johnston (The Uganda Protectorate , p. 884)
describe a similar ceremony after a war between the Masai and the Lumbwa
or Kip-sikisi.
2 The year of the great famine (1883).
3 On the Ruvu or Pangani River.
MASAI CUSTOMS
3*3
Ol-le-Patureshi.
Ten eiyou ol-tungani araki
en-gerai oo-’l-Maasae neitau
ol-alashe araki eng-anashe,
neisho ol-tureshi. Naa, ten
eipoto ’n-garn, nejo Patureshi.
Il-tiloi.
Neji en-doki najo T-Maasae,
’L-tiloi.
Ten elo ol-tungani ainguraa
e-ngoroyoni namwei, p’ eosh
ol-oshi-taritiki oji Ol-tilo, amu
ejo, ‘ Til-til-til, ’ te-’matwa
e-kedyanye, neiyolou ’njere
emwei naleng. Naa, ten eosh
ol-le-tatene, neiyolou ’njere
memwei naleng.
Ore, ten elo ol-tungani
ainguraa ol-lee omwei, nSosh
ol-tilo kedyanye, neiyolou
’njere memwei naleng. Ore,
ten eosh ol-le-tatene, neiyolou
’njere ea olo ainguraa.
Ore, ten elo ol-tungani
ol-arabal araki en-jore, nening
ol-tilo eorito te-’matwa
e-tatene, neiyolou ajo emir
lekwa oolo aarare. Naa, ten
eosh ol-le-kedyanye, nerinyo,
amu eiyolo ’njere epwei aamir.
Ore ten elo ol-tungani
’ng-angite, neosh ol-tilo
The ceremony of the red bead.
When a Masai wishes to make
a person his brother or sister, he
gives that person a red bead, called
ol-tureshi. After performing this
ceremony, they call one another
Patureshi, i. e. The giver and re¬
ceiver of a bead, instead of by their
proper names.
Omens.
The Masai believe in what they
term Il-tiloi, or omens.
If a man goes to visit a woman
who is ill, and the bird which is
called Ol-tilo1, on account of its note,
cries on his left hand, he knows that
the woman is very ill indeed.
Should the bird utter its cry on
his right hand, he knows that the
woman is on a fair way to recovery.
If a person visits a man who is
unwell, and hears the same bird cry¬
ing on his left hand, he knows that
the man is only indisposed ; but on
the other hand, if a bird cries out on
the right side of the road, he knows
that the man will die.
Again, if a man goes to fight or to
raid and hears the Tilo bird crying
on his right hand, he knows that
he will be successful. Should the
sound come from the left hand, he
will return home again, as he knows
he will be beaten.
If a man is going to pay a visit
and hears a Tilo bird behind him, it
HOLLIS
Mesopicus spodocephalus , Bp.
324
MASAI CUSTOMS
te-kurum, nejo : ‘ Sidai, amu
aapwei aisho ol-origha latonie
te-’ng-ang nalo.’
Ore ten eorito ’1-kumok
te-kurum, elo ol-tungani
’n-gwapi, nesioyo amu ejo esha
eng-ai.
Ten elo ol-tungani e-weji,
pe enangare ol-tungani obo,
naa ol-tilo torono, elo kake
eiyolo ’njere metum en-doki
nalo aingoru.
is a good omen, and he may expect
to be received hospitably.
Should a person be travelling and
hear several of these birds behind
him, he must hasten, as it is a sign
of rain.
If a man is going anywhere and
meets another man walking alone, it
is a bad sign : he continues on his
way, but he knows that his journey
will be in vain.
’L-oibonok.
Eata ’l-oibonok in-dokitin
ongwan naadolye ’1-limot naap-
wonu.
Nejien-naiteru naen-gidong,
neiyolou ’njere elotu en-doki
naje te-’n-gikenata oo-’soito.
Ore eng-ae, ten eyeng en¬
gine, neingor i-monyit, neiyolou
’n-dokitin naapwonu, anaa en-
gaa, araki kulye-tokitin.
Ore eng-ae, ten eok in-aishi
ore pe emerayu, neliki I-
tunganak in-dokitin naaaku
Ore eng-ae, ten eirura p*
eidetidet, neliki ol-orere ’njere:
‘ Atadua en-doki naje te-’n-
gidetidet.’ Neiruk ol-orere,
na ten emuta ’1-arin kumok,
meidim ol-orere aatejoel-lejare,
1 Vide
The medicine-men.
Medicine-men have four methods
of divining future events.
The first is by means of a buffalo
or ox horn. A handful of stones 1 is
thrown in, and they know what is
going to happen by the number
which fall out when the horn is
shaken.
The second is by examining the
entrails of a goat which they
slaughter. From what they see
there they are able to predict that
certain things will come to pass,
such as epidemics, &c.
The third method is when they
drink honey-wine and get drunk.
They are then able to prophesy
what will take place.
The fourth method is by dreams.
They tell people what they saw in
their dreams, and it is believed to
be a prophecy. Should the dream
not come true after an interval of
some years, people cannot say it is
note on p. 328.
MASAI CUSTOMS
3^5
eanyu ake aajo eaku en-netejo
ol-oiboni.
Ore ten eosh ol-oiboni en-
gidong, pe etii *l-tunganak
oopwonu te-*ng-oitoi, nejoki
5l-tunganak : ‘ Angas apal,
amn meisboru *n-gejek oo-*l-
tunganak oopwonu aaosb.’
Eiyolo sii ten epwonu *1-
tunganak te-’n-nelakwa.
Naa, ten ebonu ol-oiboni
en-doki, nemera meibalaki T-
tunganak; eranyu too-’n-gitan-
yanyukot, neiruk il-tunganak.
Anaa ol-oiboni opa oji
Menye-Ngupe, neibonoki * 1 -
muran le-Kilepo ooiyou nepwo
en-jore, nerany, ejo :
‘ Purpuri *l-oingok,
Kilepo earaki.
Purpuri ’1-oingok,
Naataaraite en-dungoti/
Nepwo l-muran le-Kilepo
en-jore, near il-Akaen, netum
e-matwa oo-’n-glshu, nelau ’1-
kulikae.
Nejo: ‘ Etabaiya en-opa-
natejo ol-oiboni.*
Ore *l-oibonok pokin il-
Aiser, le-’ng-aji oo-’n-Gidongi,
naji en-o-’l-Oimooja araki en-
e-’Sigiriaishi. Ore Ol-Oimooja
not correct: they must wait until
the medicine-man tells them that the
event is about to happen.
If the medicine-man is going to
prophesy by means of the buffalo or
ox horn, and there are people on the
road, he tells those present that he
will wait, as their feet will spoil his
prophecy. They always know when
people are coming, even if they are
afar off.
When a medicine-man makes
medicine, he gets drunk before he
prophesies. He sings in parables,
and the people reply.
For instance, when the medicine¬
man named The father of Ngupe
made medicine for the warriors of
Kilepo before they went on a raiding
expedition, he sang :
1 The bulls that cannot move be¬
cause they are so fat,
They will be beaten by Kilepo.
The bulls that cannot move be¬
cause they are so fat,
Half of them have been captured.’
The warriors of Kilepo went on
their projected raid against the
people of Kahe1, and captured half
of their cattle.
They said : ‘ Thus prophesied the
medicine-man.*
All medicine-men belong to the
Kidongi family of the Aiser clan,
and they are the descendants of
Ol-Oimooja or of E-Sigiriaishi 2, the
sons of Ol-le-Mweiya 3.
0 E-Sigiriaishi *n-gera o-’l-Ie-
Mweiya.
1 A small state near Kilima Njaro.
3 The son of sickness (?).
2 The Somali.
326
MASAI CUSTOMS
Ore too-’l-oibonok pokin
Ol-Onana ol-kitok lenye.
Ninye egel il-Maasae pokin,
nejo ol-aitoriani lenye.
Neji Ol-Onana en-gerai e-
’M-Batyany, o ’M-Batyany en-
gerai e-Supeet, o Supeet en-
gerai e-Sitonik, o Sitonik en-
gerai e-Kipepete, o-Kipepete
en-gerai e-Parinyombe, o Pari-
nyombe en-gerai e-Kidongoi, o
Kidongoi en-gerai e-’Sigiriaishi.
Ore en-giterunoto oo-’l-
oibonok neji enotoki Ol-le-
Mweiya eton te-’n-geper o-’l-
doinyo loo-’l-Aiser otadouo
te-’ng-ai. Netum il-Aiser,
nejo en-gerai amu oti naleng,
nerik ang, nenyoriki ol-oiboni,
neiyamisho, nelu ’n-gera.
Ore etaa en-nea, nejoki ’n-
gera enyena : c Emindur te-
’nne.’ Ti-araki naa neja pe
melam il-Aiser illo-doinyo.
Ore too-’l-oibonok pokin li-
opa ’M-Batyany ol-kitok.
Neji opa eton eitu epwonu
’1-Aisungun kunna-kwapi,
etiaka ’l-tunganak : ‘ Epwonu
akenya ’l-tunganak ooibor
kullo-osbon.’
Ore sii inna-kata eton eitu
Of all the medicine-men Lenana
is the greatest. All Masai acknow¬
ledge him as their lord and pay
tribute to him.
It is said that Lenana is the son
of Mbatian, who was the son of
Supeet, who was the son of Sitonik,
who was the son of Kipepete, who
was the son of Parinyombe, who was
the son of Kidongoi, who was the
son of E-Sigiriaishi, the son of Ol-le-
Mweiya.
The story of the origin of the
medicine-men is said to be as
follows : Ol-le-Mweiya came down
from heaven and was found by the
Aiser clan sitting on the top of their
mountain1. He was such a small
person that he was first of all
believed to be a child. He was
taken by the Aiser clan to their
kraal, where it was discovered that
he was a medicine-man. He married
and had issue.
When he was dying he said to his
children : ‘ Do not move from this
spot/ On account of this the Aiser clan
do not go far from their mountain.
Now, of all the medicine-men who
lived in olden days Mbatian was the
greatest.
It is said that formerly, before
Europeans ever came to these coun¬
tries, he prophesied that white people
would arrive.
Again, before he died he told
1 Commonly known to Europeans as Ngong or Donyo Lamuyu. The Masai
have three names for this mountain — Eng-ongu e-’m-bagasi (the eye or source
of the Athi River), Ol-doinyo loo-’l-Aiser, and Ol-doinyo lo-’l-le-Mweiya.
Plate XXIII
The principal Medicine-man of the Masai, 01-0nana, the son of M-Batyany ; (1) wearing the cap of an
official of the East Africa Protectorate, and carrying the iron poker ; and (2) wearing native dress.
MASAI CUSTOMS
3^7
ea, nejoki ’1-tunganak : ‘ En-
dura, amu emuta ’n-gishu.
Ore en-doki ninderitere aadol
naa ’1-ojonga ooan in-gak anaa
’1-otorok. Neiter sii ’1-changit
aaa, neitoki taa ’n-gishu.’
Nesipayu nenna pokirare :
nepwonu ’1-Aisungun, nea ’n-
glshn.
Ore ea ’n-gishu, nea sii
ninye ’M-Batyany.
Ore etaa en-nea, neipot il-
paiyani le-Matapato, a ol-osho
otamanya, nejoki : ‘ Emindur
to-’l-osho linyi, amu alo aa ;
nairiwaki ’ndae ’n-gishu te-
’ng-ai. Naa, tini induruduru,
niaa te-’mweiyan o-’l-minjaloi,
nemuta ’n-gishu pokin, niara-
rere ’l-mangati oogol, neari
’ndae. Ore en-gerai ai naisho
’n-dokitin o-’l-oiboni, ninye
ol-oiboni linyi. Endaas im-
baa naajoki ’ndae.’
Nejoki ’1-paiyani pokin :
‘Aiya,’ nepwo.
Ore p’ eidip aashom, neipot
’M-Batyany en-gerai enye kitok
oji Sendeu, nejoki : ‘ Tayoku
amu aiyou ndisho ’n-dokitin
o-’l-oiboni.’
Nejo Sendeu: ‘ Aiya,’ nelo
airura.
Ore ejokino kunna, nening
Ol-Onana oisudori ti-atwa ol-
ale loo-’l-asho, neinyototo
tadekenya, nelo eng-aji e-
menye, nejo : ‘ Papa, aeuo.’
the people to move their grazing
grounds, £ for/ he said, 1 all the cattle
will die. You will first of all see
flies which make hives like bees,
then the wild beasts will die, and
afterwards the cattle.’
Both of these prophesies have come
true : the Europeans have arrived,
and the cattle died.
Mbatian himself died while the
cattle plague was raging (circa 1890).
"When on the point of death, he
called the elders of Matapato, the sub¬
district in which he lived, and said
to them : £ Do not move from your
country for I am about to die, and
I will send you cattle from heaven.
If you move, you will die of small¬
pox, your cattle will all perish, you
will have to fight with a powerful
enemy, and you will be beaten. I
wish my successor to be the son to
whom I give the medicine-man’s
insignia. Obey him.’
The elders said : ‘ Very well/
and left.
When they had gone, Mbatian
called his eldest son Sendeyo 1, and
said to him : ‘ Come to-morrow
morning for I wish to give you the
medicine-man’s insignia.’
Sendeyo replied: ‘Very well,’ and
went to lie down.
While this was taking place,
Lenana, who had hidden himself in
the calf-shed, overheard the conversa¬
tion. He arose early in the morning
and went to his father’s hut. On his
arrival he said : * Father I have come/
1 Lenana is sometimes said to be the eldest son of Mbatian.
MASAI CUSTOMS
32 8
Ore’M-Batyany na ol-moruo
kitok eata eng-ongn nabo
ake, nemedol en-gerai enye,
neisho ’n-dokitin o-T-oiboni,
aa ol-kuma le-’seghengei, o
en-gidong, o ol-tulet, o em-
bene, o ’n-doto e-’n-aibon,
nejo: ‘lye oitore ’1-alashera
linono o ol-orere pokin.5
Ne’ya Ol-Onana ’n-dokitin
o-T-oiboni, nelo.
Ore p’ eidip ashomo, nejing
Sendeu eng-aji e-menye, ne-
joklni: {01-alashe lino o’yawa
’n-dokitin o-T-oiboni.’ Ne-
goro naleng Sendeu, nejo :
‘Maitore ol-alashe lai, aarare
oo metua.’
Onaa nea ’M-Batyany, nenu-
kari to-’l-Doinyo Orok.
Ore p’ eidip atua, nejo
kulikae-tunganak : c Ol-Onana
ol-oiboni lang, amu etiaka
5yook ’M-Batyany, “ Aisbo 5n-
dokitin o-l-oiboni en-gerai ai
nara ol-oiboni linyi.”’ Netoni
te-idye aaboitare Ol-Onana.
Kake ejo kulikae : £ Mme
ol-oiboni lang elle, amu etele-
jisbe/ Nepwo ninje aasuj
Sendeu.
Now Mbatian was very aged and
he had only one eye. He therefore
did not see which of his sons was
before him and gave to Lenana the
insignia of the medicine-man (the
iron club and the medicine horn, the
gourd, the stones \ and the bag), at
the same time saying : ‘ Thou shalt
be great amongst thy brothers and
amongst all the people.’
Lenana took the medicine-man’s
insignia and went away.
Sendeyo then went to his father,
but was told that his brother had
already been there and been given
the medicine-man’s insignia. When
he heard this, he was very angry
and said : * I will not be subject to
my brother; I will fight with him
till I kill him.’
Mbatian died and was buried near
Donyo Erok.
When he was dead, some of the
people proclaimed Lenana principal
medicine-man, ‘ for,’ they said,
‘ Mbatian told us that he would give
the insignia of his office to which¬
ever of his sons he wished should
succeed him.’ They therefore re¬
mained with Lenana.
But others said : f We will not
acknowledge this man for he is a
cheat,’ and they threw in their lot
with Sendeyo1 2 * *.
1 It is possible that these stones, which according to tradition were brought
many years ago from the north, may prove to be of some interest. It is
asserted that no European has ever been allowed to behold them.
2 This is the story as told by the Masai. The official version is that
Lenana was chosen by the elders of most of the clans and districts on his
father’s death, but that Sendeyo refused to acknowledge him, and was
MASAI CUSTOMS
32 9
Ore kuldo ooshomo aaboitare
Sendeu, nemweiyu, nea ’1-
kumok, nemuta ’n-glshu enye,
near sii T-Daehi. Ore kuldo
oototomo aaboitare Ol-Onana,
neitu emweiyu, netum in-gTshu,
anaa en-netejo ’M-Batyany.
Neara Ol-Onana o Sendeu
T-arin kumok, neari Sendeu,
nelotu te-Tle-ari le-ngole asai
ol-alashe, neishori eton aaboita,
neitayu o-sotwa.
Ore ten etaa en-nea Ol-
Onana, negelu en-gerai enye
naiyolou en-aibon.
Ore en-doki kitok to-’l-
oiboni naa ol-kuma le-’seg-
hengei. Ore ten eiriwaa ol-
oiboni ol-kilikwai pe ejoki
T-tunganak toki, neiriwaa ol-
kuma lenye pe ening il-
tunganak o-rorei lenye.
Naa, ten eosh ol-oiboni ol-
tungani to-’l-kuma le-’seg-
Now disease broke out amongst
Sendeyo’s people, many of whom
died, their cattle all perished, and
they were defeated by the Germans ;
whilst those people who remained
with Lenana did not fall ill, and
they obtained cattle, as Mbatian had
predicted.
The two rivals waged war for
many years, and eventually Sendeyo
was beaten. He came in 1902 to
beg his brother to allow him to live
with him, and peace was concluded
between the two parties.
Before Lenana dies he will select
whichever of his sons is acquainted
with the work of the medicine-men
to succeed him.
The principal badge of the
medicine-man’s office is the iron
club1. If the medicine-man sends
a messenger to tell his people any¬
thing, he also sends his club so that
it may be known that the message
comes from him.
Should a medicine-man strike
anybody with the iron club, that
supported by the ’L-oitai (i. e. the Masai of the ’L-oita sub-district, near
Kilima Njaro), with whom he lived for many years. The warriors of the two
parties frequently met in deadly strife, and raided each other’s cattle. In
1902 Sendeyo gave up the hopeless conflict, and agreed to acknowledge his
brother as chief. He now lives not far from Naivasha. Lenana himself
says that he and his three brothers Sendeyo, Neliang, and Tolito were
examined by their father a short time before the latter’s death, and as he
possessed a better knowledge of the work of the medicine-men than his
brothers, he was given the iron club, &c., and chosen by the elders as
Mbatian’s successor.
1 On one occasion the iron club was lost. A messenger was sent by
Lenana to the Government authorities at Nairobi, and when crossing the
Uganda Railway he was overtaken by a train. He jumped on one side and
saved his life, but dropped the club, which was never found again. Its
place was taken for some years by a small iron poker, but another club has
now been made.
33°
MASAI CUSTOMS
hengei, nemweiyu, nea. Neji
eosh ’M-Batyany il-tunganak
kumok to-’l-kuma lenye,neiteri
nea, neisho ’M-Batyany ol-
chani, neishiu ; kake meosh
Ol-Onana ’1-tunganak amu ol-
tungani oirobi.
U-kunono.
Meiyolo ’1-Maasae pokin
didongu ’remeta oo ’1-alema,
kake en-gias oo-’l-kunono, naa
ninje ooidongu ’n-areta, nein-
yangu ’1-kulikae pokin.
Ore ’n-dokitin n&idongishore
’1-kunono to-’l-kokwet naa
o-soit, o ol-kirisiet, o ol-
garamet, o en-gunei. Ore
’n-d5kitin n&idongi naa ’1-tidii,
co ’n-dareta, oo ’n-doluo, oo
’n-alulungani, oo ’n-areta, oo
’n-gulye-tokitin.
Ore ’segbenge naaata too-’l-
Ashumba einyanguni, araki
eidong o-sinyai lo-’l-keju le-
Matapato.
Metii en-gishomi nemeata
’1-kunono, kake nabo-kishomi
naata ’1-kunono kumok, neji
inna-kisbomi ’1-Kipuyoni.
Meiyam il-kulikae-Maasae
’n-doiye oo-’l-kunono, amu ejo
person sickens and dies. It is said
that Mbatian often struck people
with bis club, and waited until they
were about to die, when he gave
them medicine and cured them.
Lenana, however, is a gentle m.an and
does not kill people in this manner.
The smiths \
All Masai do not know how to
make spears and swords ; this is the
work of the smiths. It is they who
make the weapons, and the others
purchase from them.
The smiths use in the forge a
stone, a hammer, pincers, and bel¬
lows, and they make needles, brace¬
lets, axes, anklets, weapons, and
other things.
The iron which they work with
they purchase from the Swahili, or
they smelt the ore which they find
in the bed of the Matapato river.
Every clan has its smiths ; but
there is one clan, the Kipuyoni, to
which most men of this class belong.
The other Masai do not marry
the daughters of the smiths, for it
1 The Kunono and Dorobo seem to hold much the same position among
the Masai as the Tumalods (smiths) and Ramis (hunters) among the Somali.
No free Somali enters a smithy, or shakes hands with a smith; none takes
a wife from this stock, or gives his daughter to a member of it. The
Tumalods are spread over the whole of Somaliland as the Kunono over
Masailand, and no instance is known of them giving up the trade. Still
more debased and poorer are the Ramis, who, like the Dorobo, live by
hunting game. Cp. Ratzel, The History of Mankind, vol. ii, p. 494.
Plate XXIV
MASAI CUSTOMS
33i
torono. U-kunono ooiyama
oopeny.
Ten eibung ol-Maasani en-
doki naibunga duo ol-kunoni,
anaa em-bere, anaa ol-alem,
nepik e-ilata eng-aina, amu
ejo torono ten eibung te-’ng-
aina ake.
Meata sii ’1-kunono ’n-gishu
kumok anaa ’1-kulikae-Maasae;
meinosare ’n-gishu. Tin idol
ol-kunoni oata ’n-gishu artam,
naa kumok naleng.
Eata ’1-kunono o-rorei lenye
ol-loo-’l-Maasae, kake eitawal ;
lemening il-Maasae. Mme
pokin ooata, e-matwa ake
naata.
is not considered correct. The
smiths marry amongst themselves.
If a Masai takes in his hand a
spear or sword or other thing which
a smith has held, he first of all oils
his hand for it is considered improper
for him to take it in his bare hand.
The smiths are not rich in cattle
like other Masai. They have no
luck with cattle. If you find one
possessing forty head, it is a very
large number.
The smiths have their own lan¬
guage, which, although a corruption
of Masai, is not understood by the
ordinary Masai. Not all of them
can speak this language : it is only
a certain number of them who
know it.
’Motlo 00 T-pukurto.
Eidim i-ngoroyok oo-’l-
Maasae kulye £itobira ’motlo ;
nemeidim kulye, neinyangu
ake too-I-meek.
Einyangu sii ’1-pukurto,
araki etum too-’mingan.
Eidim aatimir en-gine M-
nosye e-moti nabo.
Ore ten eitobir il-Maasae
’motlo, neitobir in-gituak 00
’n-gutiti, nepik pokin in-
gumeshi p’ eibungye ten edotu.
Ten epwo ’1-muran aayeng-
isho, nepik en-gane pe etum
dibunga.
Earthenware pots and gourds.
Some Masai women are able to
make earthenware pots ; others who
are unable to make them buy them
from savages.
Gourds are also bought, or they
are collected in the deserted kraals.
One pot can be purchased for
a goat.
When the Masai make pots they
make them in two sizes, big and
small ; these pots are also provided
with handles 1 by which they can be
picked up.
When warriors go to the woods to
slaughter cattle, they carry their
cooking-pots by a strip of hide
fastened to the handles 2.
For illustrations see Hinde, The Last of the Masai , p. 89.
1 Lit. nostrils.
33*
MASAI
CUSTOMS
Il-m5tIo.
Eitau ’l-moruak loo-’l-
Maasae T-motlo too-’l-oik loo-
’n-gineji, araki too-’mowarak
oo-’munyi, araki too-T-oiri-
enito; kake meok naleng ol-
kumbau too-’l-motlo, eok too-
’n-gumeshin, araki enyaal.
’N-gataitin e-’ng-olong.
Eata ’1-Maasae ’n-gataitin
enye e-’ng-olong o e-’n-ge-
warie.
Etii en-dama, netii sii en-
deipa.
Ore en-deipa naa en-gata
napwdnunye 'n-glshu ang, etaa
en-nedoyo eng-olong.
Netii tara, naa inna-kata
eton eitu eirura ol-orere.
Netii kew&rie, a ninye em-
bolos e-’n-gewdrie, netii en-
niosobwani, na inna-kata etaa
en-nekenyu, a ninye ejo ’1-
Ashumba : £ ’Saa tomon.’
Netii en-doruna, araki pe
esir, en-oshi-kata pe enyokyenu
en-gilepunoto e-’ng-olong.
Netii en-dadekeny, naa
inna-kata eilepua eng-olong.
Etii sii ’n-gataitin naaji
eipira eng-olong, o etushughote
’1-oipi, o e-mutii.
Pipes.
Old men amongst the Masai make
pipes of goats’ bones, rhinoceros horns,
or pieces of wood. They do not,
however, smoke much ; they prefer
to take snuff or chew tobacco.
The divisions of the day \
The Masai have various names for
the divisions of day and night.
There is day (as compared to
night) and evening.
The evening is the time when the
cattle return to the kraals just before
the sun sets (6 p.m.).
There is also the time called
Nightfall, or the hour for gossip
(8 p.m.) ; this is the hour before
people go to bed.
Then there is the night, mid¬
night, and the time when the buffa¬
loes go to drink — this latter is the
hour before the sun rises, which the
Swahili call Saa kumi (4 a.m.).
There is also the time called The
blood-red period or "When the sun
decorates the sky: this is the hour
when the first rays of the sun redden
the heavens (6 a.m.).
Then there is the morning; this
is after the sun has risen.
There are also the hours called The
sun stands or is opposite to one (mid¬
day), The shadows lower themselves
(1-2 p.m.), and Afternoon.
1 The Dinka divide their day in much the same manner as the Masai
(Kaufmann, Schilderungen, p. 131).
Plate XXV
Leather
Razor and case [£].
Leather studded with beads
Masai snuff-boxes [£].
*
MASAI CUSTOMS
333
’N-gata'itin oo 1-apa'itin.
Etii ’n-gataitin ongwan oo
’1-apaitin tomon o aare.
’L-apaitin lo-l-oirujuruj :
1. Kara-obo. Ninye ol-le-
’n-gidipata e-’ng-ai oo-’n-
Gokwa, o ol-oiter ol-ari.
2. Kipern. Eiperno ’ngoro-
yok aajo meata ’n-gishu kulle.
3. L’-iarat. Etoito ’n-gujit,
etaa ’iarat ake ooata ’n-gujit
naanyori.
’L-apaitin lo-’l-ameyu :
1. Pushuke. Ninye eita-
pukye ’1-kak, ^ibungu ’n-
dapuka.
2. ’N-dungus. Ninye ongu-
surari aishunye pe esha eng-ai
o-’l-tumurel.
3. Ol-oiborare. Eibor ing-
atambo.
5L-apaitin lo-’l-tumurel :
1. Ol-gisan. Ninye ol-le-
Jm-bolos lo-’l-tumurel, neme-
shaiki Vejitin pokin eitau
’1-orighaishi anaa ’l-kesen.
2. Ol-odalu. Ninye eda-
lunye eng-olong, eidipa atasba
eng-ai o-’l-tumurel.
3. Loo-’n-gusbu. Ninye ol-
le-’n-gidipata e-’ng-ai o-’l-
tumurel, nesuji ’n-glsbu ’n-
daritik naaji ’n-gusbu.
Seasons and months.
There are four seasons and twelve
months h
The months of showers :
1. June. This is the month after
the rain of the Pleiades, and the
first month of the year.
2. July. The women wrangle
and squabble because the cows give
but little milk.
3. August. The grass having be¬
come dry, food for the cattle is only
found in the valleys.
The months of hunger :
1. September. The trees flower
in this month.
2. October. This is the last
month of hunger. When it is finished
the lesser rains may be expected.
3. November. The clouds become
white.
The months of the lesser rains :
1. December. This is the month
when the lesser rains fall in showers
and the ground looks like stools or
cloths for carrying children in.
2. January. The sun comes out
again, and the lesser rains stop.
3. February. This is the last
month of the lesser rains, when
flocks of small birds (Buphaga?)
follow the cattle.
1 The Dinka have two seasons and twelve months (Kaufmann, Schilderungeny
p. 131).
334
MASAI CUSTOMS
’L-apaitin le-’l-lengon :
1. Kuj-orok. Ninye eshaiye
eng-ai oo-’n-Gokwa, neroku
keper too-’ng-atambo, neata
e-rukenya, neji kuju.
2. Oani - oingok. Ninye
epushunye ’1-oingok, neani ti-
ang meimin.
3. Loo-’h-Gokwa. Ninye
edoyorie ’n-Gokwa.
Ore ten eidipayu ol-apa loo-
’n-Gokwa, pe esha eng-ai
naleng, nejo T-Maasae : ‘ Eto-
riklne ’yook, elle-apa Loo-’n-
Gokwa.’ Naa, ten eosh eng-
olong, p’ eidipayu ol-apa oji
ol-oiborare, nejo sii : £ Etorikine
’yook, elle-apa Ol-oiborare.’
’N-alimen, o en-gioget o
en-dasing, 00 ’mweiyani.
Ten enya ’1-tunganak oo-’l-
Maasae ’n-alimen, neji eata
’n-jo. Naa, ten enya en-gerai
kiti, neibung ngotonye too-’l-
kimojik en-gutuk enye, amu
eure mebaari aaku kitok anaa
’1-meek.
Ore ten eata ’1-tunganak en-
gioget, neji einos in-giri.
Ten easing ol-tungani, nejo
openy : £ Ol-tungani Mipoto.’
Nejo kulikae-tunganak ootii:
‘ Mikitagolo (eng-Ai) el-lu-
ghunya,’ araki : £ I’risha.’
Ten emweiyu ’1-tunganak
The months of plenty :
1. March. This is the month
when the rains of the Pleiades com¬
mence. The clouds become black,
and heavy mists hang about.
2. April. The bulls have to be
tied up in the kraals to prevent
their being lost.
3. May. The Pleiades set in this
month.
Should the rains still continue at
the beginning of June, the Masai
say : £ We have forgotten, this is
May;’ and should the hot season
not be over at the commencement
of December, they say : £ We have
forgotten, this is November1.’
Yawning, hiccoughs, sneezing,
and illnesses.
When the Masai yawn, they are
said to be sleepy. If a small child
yawns, his mother grasps his mouth
between her fingers to prevent it
from stretching and becoming big
like the savages’ mouths.
If a person has hiccoughs, it is
believed that he will eat some meat.
When a person sneezes, he says to
himself : ‘ Somebody is calling me.’
If other people are present, they
say to him : £ May God make your
head hard,’ or : £ Have good health.’
When a Masai falls ill, it is said
1 Tlie thirteen lunar months of the solar year are doubtless thus accounted
for.
MASAI CUSTOMS
335
loo-’l-Maasae, neji e-mweiyan to be God’s sickness. Some people
e-’ng-Ai. Eiyolokulikae-tunga- know of medicines, which they give to
nak dishoo T-kak, p’ eishiu. sick people to cure them.
Xl-kak.
Etii ’1-kak kumok ooitaunye
’1-Maasae ’n-dokitin.
U-kak oooki p’ ear il-
tunganak ditau ’n-dokitin
torok too-’ng-oshua :
1. Ol-chani onyokye. Ninye
eoki ’ng-abobok ditushulaki
eng-orno, near il-tunganak
aitau ’n-dokitin torok too-’ng-
oshua. Naa neja etiu ’1-nga-
naiyok lenyena ooji ’L-oodua,
kake enyaali araki eidoiigi,
nepiki kulle ndiroua araki o-
sarge.
2. Ol-mergoit. Ninye eoki
’ng-abobok ditushulaki kulle
naaoto.
3. Ol-mukutan eoki ’ng-
abobok ditushulaki kulle, araki
o-sarge, araki ’motori, p’ eitau
’1-kuru ootii ’ng-oshua. Ol-
chani supat sii to-’supetai.
4. Ol-okuroi eoki, neata
nabo-kias 0 ol-mukutan, kake
egweti ninye, nepiki kulle
nairoua araki eng-are.
5. O-rupande eoki ’ng-
abobok ditushulaki kulle ndi-
roua, neyeri.
6. Ol-okorosio. Einos in-
gera ol-okorosio ten eya ’ng-
oshua, amu meata en-netiu.
Trees and medicines.
There are many trees (medicines)
of which the Masai make use.
The following medicines are used
as purgatives :
1. Embelia kilimandschariea , Gilg.
A concoction made from the bark of
this so-called red tree mixed with
butter. Also the berries of this
tree, called The bitter things, which
are chewed, or crushed and mixed
with hot milk or blood.
2. The bark of Croton Elliottianus ,
Engl, and Pax, mixed with curdled
milk.
3. Albizzia anthelminthica, A.
Brongn. The bark is mixed with
milk or blood or soup as a remedy
for worms. This medicine is also
good for nervous complaints.
4. Euphorbia polyacantha, Boiss.
This plant, which has the same
medicinal qualities as Albizzia an-
thelminthica, is cut up into small
pieces and drunk in hot milk or
water.
5. Commiphora sp. The bark of
this tree is boiled in milk and
drunk hot.
6. Euphorbia sp. Children eat this
if they are unwell, for it does them
no harm.
MASAI CUSTOMS
335
Il-kak oooki ten eata ’1-
iunganak ol-oirobi :
1. O-sokonoi eoki ’ng-abo-
bok &idong, nepiki kulle araki
o-sarge o eng-are to-’l-tungani
oata ol-oirobi. Edua naleng;
tini inyaal, nijo piripiri \
2. Eoki?n-danaoo-’N-dulele1 2
naashulare kulle n&iroua.
3. Ol-lerai. Eoshuni ’ng-
abobok, neyeri, negurumareki
5l-tunganak ooata ol-oirobi,
neishiu.
4. Eoki o-sarge 00 kulle
n&iroua.
5. Ol-oisuki. Ninye en-
yaalaki T-Maasae ’n-gera kutiti
pe metir ol-oirobi, amu ejo :
‘ Eure ol-oirobi illo-shani,5 kake
5ng-abobok.
Il-kak oogurumareki :
1. E-sinoni eitushulaklni
eng-are, neyeri.
2. Eyengi en-gine, neitauni
eng-onyori, nebuluni ’moyok,
neisbori ol-tungani metooko
agurumare.
3. Ol-tungwi. Nepiki ’n-
dana eng-are nairoua, naisbori
ol-tamweiyai.
4. ’N-gipa e-’n-giteng.
5. Ol-bugboi. Eishori Jl-
tamweiy a ’m-benek metanyaala.
Ol-cbani lo-’supetai :
O-sagararami eoki, ditu-
The following medicines are used
as fever medicines :
1. Cassia (V). Tlie crushed bark
mixed with milk or blood and water
is drunk by a fever-stricken person.
It is very hot, and when chewed
tastes like pepper.
2. The roots and fruit of Solanum
camjpylacanthum, Hochst., are mixed
with hot milk and drunk.
3. Acacia albida, Delile. The
bark is stripped off and boiled.
The patient drinks this and vomits,
after which he recovers.
4. Blood and hot milk are drunk.
5. Zanthoxylum sp. Babies are
given a piece of the bark to chew as
a preventive against fever, for the
Masai say : ‘ The fever is afraid of
this tree.’
The medicines used to cause
vomiting :
1. Lippia sp. soaked in boiling
water.
2. A goat is slaughtered and the
undigested food from the intestines
is taken by the patient.
3. Harrisonia ahyssinica, Oliver.
The roots are put into hot water
which is given to the patient.
4. Serum of a cow 3 4.
5. Terminalia sp. Sick people
are given the leaves to chew.
The medicine for nerve complaints:
Bauhinia reticulata , DC. The
1 Swahili, pilipili.
2 There are various kinds of Solanum , all of which are called ’N-dulele.
3 Vide p. 343.
MASAI CUSTOMS
337
shulaki kulle nMroua, ’ng-
abobok araki ’n-dana. Enyor
naleng il-moruak illo-sbani.
Il-kak lo-’l-dasina :
1. Ol-kinyei. Eyeri ’n-
dana, nepiki kulle nairoua,
neoki.
2. O-sojo. Eyeri ’n-dana
aitushulaki en-aisho.
3. O-remit. Eok il-tunganak
’n-dana ditushulaki ’motori.
bark or roots are mixed with hot
milk and drunk. Old men are very
fond of this medicine.
Medicine for the spleen :
1. Maba (V). The roots are boiled,
and the medicine is mixed with hot
milk, which is drunk.
2. Euclea fructuosa, Hiern. The
boiled roots are mixed with honey.
3. Loranthus sp. The roots are
mixed with soup.
Il-kak 000k il-muran too-’l-
puli :
1. Ol-kiloriti 1. Ten eyeng-
isho ’1-muran loo-’l-Maasae,
neok ’ng-abobok 00 ’n-dana e-
’lle-shani Mtaa eng-are, neitau
en-doki naji ol-ouni, nepiki sii
’motori. Eok sii ’1-muran
ooata ’1-baa ditaa eng-are, amu
ten eok ol-tungani nemesioki
en-gure aibung.
2. Ol-timigomi. Ninye en¬
yor il-muran didong ing-
abobok, nepiki eng-are, nedoru,
netiu anaa o-sarge, neok, ne-
golu.
3. Ol-derkesi. Netum sii
T-muran eng-golon ten eok ing-
abobok o-’l-derkesi ditushulaki
eng-are.
4, 5. Ol-mangulai o En-
gitaru. Eok il-muran in-dana
enye ditushulaki ’motori oo-’n-
dare, amu eitasapuk naleng.
The medicines used by the warriors
in their slaughter-houses :
1. Acacia abyssinica, Hochst.
When Masai warriors slaughter a
bullock, they make a medicine out
of the bark and roots of this tree.
This they mix with soup and drink
out of the stomach of the bullock.
Warriors who have been wounded
are also given this medicine in water
to quench the thirst.
2. Pappea capensis, forma foliis
maioribus, Radik. Warriors like
drinking water in which some of
the crushed bark of this tree has
been soaked. The water becomes
blood-red in appearance and the
warriors gain in courage.
3. Acacia sp. Warriors also
become brave when they drink a
medicine made out of the bark of
this tree.
4. 5. Grewia villosa, Willd., and
Croton zambesicus, Mull. Arg. A
strengthening medicine is obtained
from the roots of these trees, which
is mixed with mutton soup.
1 Acacia Kirkii, Oliver, is also called Ol-kiloriti.
338
MASAI CUSTOMS
Il-kak ooitaunyeki ’ng-opit:
1. Ol-mesera.
2. Ol-darpoi.
3. Ol-dopai.
4. Ol-tepesi.
5. Ol-depe.
6. Ol-churai.
7. Ol-musalala.
Ol-cliani ooitaunye T-muran
’ng-opit naashetye ’1-taighan:
O-reteti.
Ore sii ten edek ol-tungani
ol-likae, pe ebaiki en-diata,
neipot ol-likae meeu anotaki,
neaniki eng-opito o-’reteti,
nepik ’n-guti-alle n&iroua 00
’musetani ongwan.
Il-kak ooitaunye ’1-oibonok
’mashon :
1. Ol-oirien o-’l-tarakwai.
2. ’Ng-abobok 00 ’n-dana
o-’l-mokongora.
3. O-seki. Ninye ol-cbani
sidai too-’l-Maasae ; eata ’ma-
sbon enye naaji Ol-okora, neitau
’1-oibonok.
Eata sii ’1-nganaiyok ooinos
in-gera neji ’N-gululu o-’seki.
4. ’Ng-abobok o-’l-kioge.
5. ’N-dana o-’l-asasiai.
The trees from which rope is made :
1. Adansonia digitata, L.
2. Kigelia africana, Bth.1
3. Sanseviera cylindrica, Boj.
4. Acacia Seyal, Delile.
5. Acacia Merkeri, Harms.
6. Acacia robusta, Burch.
7. Musa Ensete, J. F. Gmel.
The tree from which the warriors
obtain the cord for binding their
plaits with:
Ficus , near F. elegans, Miq.
If one man curses another, and
the curse takes effect, the man who
has been cursed calls the other and
asks him to spit on him and to tie
on his arm a strip of cord made
from this fig-tree. The cord is first
of all dipped in hot milk and then
four beads are threaded on it.
The trees used by the medicine¬
men in making their medicines :
1. The heart-wood of Junijperus
; yrocera , Hochst.
2. The roots and stalks of Lantana
SJ).
3. Cordia ovalis, B. Br. This tree
is thought much of by the Masai,
and a charm made from it, which the
medicine-men use, is called Ol-okora.
It has, too, an edible fruit, called
The berries of the Cordia, which the
children are fond of.
4. The bark of Courbonia virgata,
Brongn.
5. The roots of Osyris tenuifolia,
Engl.
1 Or Kigelia pinnata, DC.
MASAI CUSTOMS
339
Il-kak ooirieki ’1-pukurto oo
’malasin naapiki kulle :
Ten eisuj i-ngoroyok il-
pukurto naa ’n-gulak oo-’n-
glshu disuji o e-sosian o-’l-piro.
Ore p’ eidip aatoir to-’l-
oirien, nemesut to-’l-kidongoi.
Ore T-kak ooitdi T-oirienito
ooji:
1. Ol-oirien 1 araki ol-tami-
yoi.
2. Ol-dorko.
3. Ol-oisnki.
4. Ol-tai.
5. O-iri.
The trees which are used for
fumigating the milk gourds:
The women clean the milk gourds
with cows’ urine and a twig of the
doum palm ( Hyphaene thebaica ,
Mart.), the end of which has been
chewed till it resembles a brush.
The gourd is then fumigated by
means of a smouldering piece of
wood, after which it is dusted out
with a cow’s tail kept especially for
this purpose.
The trees which are used for
fumigating are:
1. Olea chrysophylla, Lam.
2. Gordia Rothii, Roem. and
Schult.
3. Zanthoxylum sp.
4. Premna oligotricha , Baker.
5. Grewia sp.
Il-kak ooitaa T-muran 00
’n-doiye ’1-oropili :
1. ’N-dapuka o-’l-oropil.
2. ’N-dana o-’l-mokongora.
3. ’M-benek o-’l-leleshwa
naapik ’n-giyaa.
4. ’M-benek e-’n-jani e-’ng-
are.
5. E-songoyo eitauni ’ng-
opit, nepiai, nepiki ’murto.
6. ’N-dapuka 00 ’m-benek
o-’l-kumbau loo-’l-muran 2.
The trees which the warriors and
girls use for scent :
1. The flowers of Justicia Fischeri ,
Lindau.
2. The roots of Lantana sp.
3. The leaves of Tarchonanthus
camphor atus, Houtt., which they
wear in their ears.
4. The leaves of Urticaceous sp.t
which grows at the water’s edge.
5. Indigofer a sp . This is plaited
and hung round the neck.
6. The flowers and leaves of
Ocimum suave, Willd.
1 Ol-oirien means both the heart- wood of a tree and the wild olive.
2 Lit. the warrior’s tobacco.
A a
HOLLIS
340
MASAI CUSTOMS
7. 01-matasya enyor il-
tunganak aatepetai amu eropil ;
neibungaa sii ’1-muran too-’ng-
aik epwo o-singolio ; neiikye
sii ’l-ala te-’lle-shani.
8. ’N-danaoo-’l-ooibor-benek
naapiki ’1-papit.
01-cbani oshetyeki T-
longoi :
01-girigiri. Eitauni ’1-loom
lenyena aitaa ’1-direta loo-T-
longoi.
Eitaa sii T-muran il-jipeta
ooinosye ’n-giri.
Il-kak ooitaunyeki ’1-kuman,
00 ’si&ren, 00 ’n-gak 00-
’remeta :
1. 01-oirien araki ol-
tamiyoi.
2. 01-tirkish.
3. 01-gilai.
4. 01-dorko.
5. Natu-aina.
Kulikae-kak ooitaunyeki
’n-dokitin :
1. O-siteti 0 01-masamburai.
Niuje ooitaunyeki ’n-gusidin.
2. 01-tiani araki ol-orubat 1,
ninye epik il-muran il-opir
le-’sidai oopwo en-jore.
Neitaa sii ’l-moruak il-
kidoiigi oopik il-kumbaun.
7. People like to lie on the leaves
of Clausena inaequalis, Benth., as
they are sweet-scented. The warriors
also carry some in their hands when
they go to the dances ; and the
branches of this plant are used as
tooth-brushes.
8. The roots of Dregea rubicunda,
K. Sch., which are worn in the hair.
The tree used for binding
shields :
A cacia 'pennata, Willd., the spine of
which is used to sew the edge of the
shields with.
The warriors also make their meat-
skewers of this tree.
The trees from which the clubs
and the spear handles are made :
1. Olea chrysophylla, Lam.
2. Albizzia sjo.
3. Teclea unifoliolata, Baill.
4. Cordia JRothii, Boem. and
Schult.
5. Ochna Merkeri , Gilg.
Other trees which are made use
of :
1. Grewia bicolor , Juss., and
Tamarindus indica , L. From these
trees sticks are cut.
2. The warriors use bamboo for
the framework of their ostrich feather
head-dresses, which they wear when
they go to the wars.
The old men also use bamboo for
their tobacco pouches.
1 Probably Arundo madagascarensis , Kunth.
MASAI CUSTOMS
341
3. Ol-morijo. Ninye
oitaunyeki il-Torobo e-saiyet
oo-’m-baa, nainyangu ’1-
moruak loo-TMaasae.
4. Ol-ngoswa. Ninye eudye
’1-Maasae ’n-gera ’n-giyaa.
Neata sii e-manoo naji e-saate
araki en-aingure nanyaali
’ngoroyok, nepejoklni ’malasin
naadanya.
5. Ol-ngeriandus. E-tii
’1-ngeriandusi oora ’mwain are,
ol-opiki ’n-jashuri o ol-likae
opejisho ten epiki ’seseni.
Ore illo opejisho na ninye
enyor in-doiye epejye aate
’ng-omomite 00 ’sederi p’ eaku
sidan ; kake en-natonyora
openy neiko neja, mearaklni.
Eiger sii ’n-doiye ’ng-oshua
too-’l-kighareta araki eipir
too-’n-gujit ditaman o-sararua,
kake mepik toki.
Neiko si neja ’1-muran, kake
’me pokin ooiko neja, ol-oiyeu
ake.
6. Ol-bughoi epik i-
ngoroyok il-kilani pe enyoriju
eton engejnko ; eishori sii
’n-glshu naamwei ol-tikana.
7. Ol-magirigirianie. Ninye
epik il-Maasae ’m-benek 00 ’1-
3 .A coJcanthera Schimperi (Hochst.),
Bth. and Hook. The Dorobo obtain
poison for their arrows from this tree,
andMasai elders purchase it from them.
4. Balanites sp. With the thorns
of this tree the Masai pierce their
children’s ears. The sap, called gum
or frankincense, is chewed by women,
and is used for mending the gourds
when they break.
5. Eubia cordifolia, L., and Plum¬
bago zeylanica, L. There are two
plants called ol-ngeriandus, from one
of which a dye is obtained which is
used for colouring the sheaths red,
whilst the other is used for tattooing.
The latter kind is what girls like,
and they tattoo themselves 1 with it
on the forehead and the sides of the
face to make themselves look beauti¬
ful ; but it is only done by those who
wish, it is not done by force.
Girls also scratch the skin off their
bellies with thorns, or make incisions
with grass round their navels, but
they do not rub anything into these
cuts.
Some warriors do this too, but
only those who wish.
6. Terminalia sp. The tannin of
this tree is used by the women for
curing skins with. It is also given
to cattle when they are suffering
from gall fever.
7. Lantana salvifolia, Jacq. The
leaves and fruit of this plant are
1 An illustration of tattooing round a Masai woman’s eyes is given in
Sir H. H. Johnston’s book, p. 804. A somewhat similar instance of tattooing
amongst the Latukas is given in Baker’s The Albert Nyanza, vol. i, p. 216.
A a 2
343
MASAI CUSTOMS
nganaiyok atwa ’ila naaelare
neelye ’seseni.
8. Ol-oireroi. Ninye epej
il-muran, nedong ’n-guk
enyena, nesirie ’1-longoi,
nerooku.
9. Ol-dule. Ninye ejipye
’ngoroyok 00 ’n-doiye ’m-benek
i-seghenge. ’
10. Ol-bili. Ninye
eitobirieki ’1-ululi e-’n-aisho.
’L-omon le-’n-gima.
Ten eidur il-Maasae pe epwo
en-nelakwa, ore pe ebaya e-weji
lie many, ne’yau araki nedungu
ol-piron o en-doole, neingoru
’l-mur asbo T-kujit ootoito,
neipiru en-gima te-polos-boo
00 metadou, neinok, nepik
im-benek o-’seki, nepik il-kak
kumok, nepwonu ’ngoroyok
pokin aaya en-gima te-inne.
Nejo’l-Maasae ol-piron ol-lee
0 en-doole e-ngoroyoni enye.
Ore ’1-kak ooitaunyeki ol-
piron ol-ngaboli o ol-piron le-
’n-gima ; ore ’1-kak ooitaunyeki
en-doole ’1-kak pokin ooata
’ng-opit, anaa ol-darpoi, arai
o-seki, arai ol-lerai.
used by the Masai to mix with oil,
with which they anoint their bodies.
8. Moerua uniflora, Yahl. The
warriors burn this plant and obtain
a black dye from the ashes, with
which they colour their shields.
9. Women and girls place the
leaves of Ricinus communis, L., under
their iron armlets and anklets to
prevent them from chafing the skin.
10. Commiphora sp. Honey barrels
are made of the wood of this tree.
How fire is obtained.
When the Masai move and go far1,
the men take with them, or cut on
the spot where they intend to stay,
a hard pointed stick and a flat piece
of wood. They then search for some
donkey’s dung or dry grass, and pro¬
duce fire in the centre of the new
kraal by drilling the stick into a hole
in the wood. When the fire has
reached the grass they set light to
some leaves of Cordia oralis and
throw wood on to the fire. The women
obtain their fire from the one which
the men have made.
The Masai say that the hard stick
is a man and the flat piece of wood
his wife.
The hard sticks are cut from Ficus
sycomorus and Ehehergia sp. ; the
flat pieces of wood from any fibrous
tree, such as Iligelia africana, Cordia
ovalis, or Acacia albida.
1 When the journey is a short one the women carry fire with them.
Plate XXYI
2
8
4
Fire-sticks [£]. 2.
4. Honey pot [J].
5
Tweezers [£]. 8. Masai stool [it].
5. Leather bag [J].
\
\
MASAI CUSTOMS
343
Il-baa oo 1-abaak.
Ten engori ol-murani loo-’l-
Maasae, aagil ol-oito le-’ng-aina
araki le-’n-geju, netii ’1-abaak
ooiyolo aatabak.
Nedungin-giri; ore p’ eidip,
neitau ’rarat, neiruburub il-oik,
nerip too-’n-opin, nean naleng.
Oreen-daa e-illo-tungani naa
’n-giri naapejo ake enya, ore
oi-cbani ook naa ol-kiloriti
aitaa eng-are.
Ore ten engori ol-tungani
eng-oshoghe, nepuku ’monyit,
nebaki ditau nekwa-
naarumisho,neisuji, nerinyokmi
eng-oshoghe, nebukoklni e-ilata
e-’n-gerr, neripi.
Ore ten engori ol-tungani,
negili ol-arasi, neyengi inne-
weji, nepiki ol-arasi le-’n-gerr,
nebukoklni e-ilata e-’n-gerr,
neripi.
Meok ol-tungani ongoro
kulle, ’n-giri ake einos.
Naa, ten engori ol-murani
te-’m-bae naata e-saiyet,
neyengi en-giteng naitayu
e-nyawa, neitauni ’n-gipa,
neishori lido-ongoro metooko
pe egurumu e-saiyet, neishiu.
Ore ten edol il-abaak ol-
tungani lemeruburubayu ol-
Wounds and Surgeons.
If a Masai warrior is shot, and an
arm or leg broken, the surgeons are
able to mend it.
They cut through the flesh, take
out the splinters and bring the edges
of the bone together, after which
they stitch up the wound with the
sinew from the back of an ox, and
bind the limb securely.
The only food that is given to a
man with a broken limb is roast
meat and the thirst-quenching medi¬
cine obtained from A cacia cibyssinica.
Should a man be shot in the belly
so that the intestines protrude, the
wound is washed and the intestines
returned to their place ; sheep’s fat
(a quart or more) is poured into the
wound, which is then stitched up.
Again, if a man is shot and a rib
broken, the flesh is skinned from the
wound, and a sheep’s rib is inserted
in place of the broken one. Sheep’s
fat is then poured into the wound,
after which it is sewn up.
The wounded man is not allowed
to drink milk, and may only eat
meat.
If a man is shot with a poisoned
arrow, a pregnant cow is slaughtered,
and he is given the caul fat to drink.
This causes him to vomit and he
recovers.
If the surgeons see that a man’s
bone cannot be mended, they fasten
344
MASAI CUSTOMS
o'ito, nean ’ngonyo pe etum
^itirie inne-weji netigile.
Neiyolou sii T-abaak
aategelem araki didongo ’1-
oingok, oo T-merigeshi, oo
’l-oroi. Ore ten egelem il-
oingok, negor te-’n-gane ol-gos,
pe etum aatangor ten eitashe
e-ngony, amu ejo teni mengor,
neijeyu ’sapo.
Il-deketa loo-’l-Maasae.
01-akaishopo en-napyak ! \
Mikinjopo en-napyak ! I
Mikinjirie eng-Ai !
Mikinosa ol-owaru !
Injirtita !
Xmbusu !
Mikinjoo eng-Ai en-dap e-
"n-joni !
Tananga naisula !
Todoroi !
Tananga angata !
Mikitaara T-kulinyi !
Ten edek il-Maasae 5n-gera,
nemedek naleng, aajo :
E-soit !
En-gumoto !
En-gitorojata oo-’LMaasae.
Ten ejo ol-lee oo-T-Maasae
en-doki, pe eji el-lejare, ore
a ligature round the limb and ampu¬
tate it.
The surgeons are also able to cas¬
trate bulls, rams, and he-goats by
either removing or crushing the
testicles. "When bulls are castrated,
a cord is fastened tightly round their
necks and blood is extracted from the
jugular veins to prevent inflammation
of the injured parts b
Masai curses.
May you be clothed with an in¬
curable disease !
May God trouble you !
May a beast of prey devour you !
Slip on the road and fall !
May you become the colour of
a corpse !
May God give you a palm of
leather ! (i. e. may your cattle die, in
which case you will be forced to do
manual labour.)
Die with those who have been
conquered !
Die when the sun sets !
Die in the plain !
May your own people kill you !
When the Masai curse children,
they do not call them very bad
names. They say, for instance :
Stone !
Pit !
Masai form of oath.
If a Masai man says something,
and it is believed to be a lie, it is
1 A description of the operation was given in The Veterinarian (Stordy),
October, 1900.
MASAI CUSTOMS
ten ejo : ‘ Ol-kila le-’ng-anaishi
ai,’ nesipa.
Ore ten ejo e-ngoroyoni :
{ Ol-kila le-papa,’ nesipa.
Ol-momai loo-l-Maasae.
Neinos kulikae-Maasae ol-
momai.
Ten eji etaasa ngania ol-
bae torono, neok o-sarge naisho
ol-aigwenani, nejo eokito : ‘ Ten
ataasa elle-bae, naaar eng-Ai.’
Ore ten etaasa elle-bae, nea ;
kake ten eitu eias, nemea.
’Singolioitin.
O-singolio le-’ng-omono
e-’ng-AL
Eisho ’ngoroyok oo-’l-M aasae
p’ eisho eng-ae-ngoroyoni.
Neitururo, ne’yaki idya
natoTshe kulle, neyeng ol-kerr
oji Ol-oipokieki eng-aji, araki
Ol-kipoket.
Naa ’ngoroyok naayeng
oopeny, neinos aamut.
Menyikaki ’1-lewa en-
neyengye, amu ejo em-bariany.
Ore p’ eidip, neinyototo
aarany, nejo :
345
true if he adds : ‘By my sister’s
garment.’
Likewise if a Masai woman adds :
‘ By my father’s garment,’ it is true.
Trial by ordeal among the Masai.
Some Masai have a trial by ordeal.
If a person is accused of having
done something wrong, he drinks
some blood, which is given him by
the spokesman, and says : ‘ If I have
done this deed, may God kill me.’
If he has committed the crime, he
dies; but if not, no harm befalls
him.
Songs.
A prayer to God 1.
Masai women do as follows when
one of their number gives birth to
a child.
They collect together and take
milk to the mother ; they then
slaughter a sheep, which is called,
The purifier of the hut, or simply
The purifier.
The women slaughter the animal
by themselves, and eat all the meat.
No man may approach the spot
where the animal is slaughtered, for
it is considered unlawful.
When the women have finished
their meal, they stand up and sing
the following song :
1 Masai women often pray twice daily. Men and children usually only
pray in time of drought, or when a cattle plague is raging.
346
MASAI CUSTOMS
Eng-Ai ! eng-Ai ! naomon ai, Solo. The God ! the God ! whom
I pray, my,
Give me the offspring.
Who thunders and it rains,
Chorus. Thee every day only
I pray to thee.
Solo. Morning star which rises
hither,
Chorus. Thee every day only
I pray to thee.
Solo. He to whom I offer prayer
is like sage,
Chorus. Thee every day only
I pray to thee.
Solo. Who is prayed to, and He hears,
Chorus. Thee every day only
I pray to thee.
Free Translation .
i
My God, to thee alone I pray
That offspring may to me be given.
Thee only I invoke each day,
O morning star in highest heaven.
God of the thunder and the rain,
Give ear unto my suppliant strain.
Lord of the powers of the air,
To thee I raise my daily prayer.
ii
My God, to thee alone I pray,
Whose savour is as passing sweet
As only choicest herbs display,
Thy blessing daily I entreat.
Thou hearest when I pray to thee,
And listenest in thy clemency.
Lord of the powers of the air,
To thee I raise my daily prayer.
1 This line is sometimes rendered Parsai leleshwa. Parsai is another name
for God. Ol-leleshwa is Tarchonanthus camphoratus, Houtt.
Injooki en-domono.
Naikurukur nesha,
lye oshi ak’ aaomon.
Kileghen oilepu,
lye oshi ak’ aaomon.
Paasai leleshwa1,
lye oshi ak’ aaomon.
Naomoni, nening,
lye oshi ak’ aaomon.
MASAI CUSTOMS 347
Neitoki aarany likae-singo-
lio, nejo :
Na-toiye le-’maigisa.
M&igisa mame-yey’-ai !
Hoiye ! Eng-olong
Nalni, pasim ai !
Ho! He! Hoo !
Ya ! Ye ! Hoo !
They then sing another song as
follows :
Solo. O girls, (friends) of the
well-dressed one.
Chorus . Let ns dress well, O
my mother 1.
Solo. Ho ! The day
On which thy child is horn, 0
my joy !
Chorus. Ho ! He ! Hoo !
Ya ! Ye ! Hoo !
Free Translation.
Come maidens all and sing the praise of her,
Our fair one, who in raiment bright is clad.
We too must splendid garments wear, and so
With love and children shall our hearts be glad.
Greet we this day of days with joyful song,
The son is born for whom her soul did long.
O-singolio loo-’ngoroyok
eomonu eng-ar.
Ten edol aajo etanya eng-a'i
esha, neitururo ’ngoroyok,
neaniki ’n-gujit il-kilani lenye,
nepwo aarany, nejo :
Ol-okorosio lang li-oriong
kop.
Hie ! Wae ! Parmasio.
Menye Nasira lai eisula,
eisula,
O-supuko neitoki T-purkeli
Lo-’l-kerembet lang le-’ng-
A'i ang olala.
Solo. Ol-ari lang iyook,
Chorus. Ol-kilikwai lo-T-le-
’M-Batyany.
The women’s prayer for rain.
If there is a drought, the women
collect together, and, having tied
grass on to their clothes, they sing
as follows :
Solo. Our herbs of the Earth’s
back.
Chorus. Hie! Wae! Almighty.
Solo. The father of my Nasira 2
has conquered, has conquered,
Chorus. The highlands and also the
lowlands
Of our vast country which belongs
to our God.
Solo. May this be our year, ours,
Chorus. O messenger of Mbatian’s
son.
1 Vide Proverb No. 69, p. 250.
2 Nasira was Mbatian’s daughter, and half-sister to Lenana.
34§
MASAI CUSTOMS
Free Translation .
Our grass which grows on Earth’s broad back
We pray thee grant us without lack.
Almighty, ’tis thy gift we know — •
The hills above, the dales below,
All own thee for their lord.
The close-cropped meadow’s grassy sward
But for thy rain, Nasira’s sire,
Would yield no food for stall and byre.
This year we pray our own may be
With ample show’rs for wood and lea.
O-singolio loo-’L-mdruak The old men’s prayer in time
ten eany eng-ai esha. of drought.
Teni mesha eng-ai, neinok
il-moruak en-gima kitok, naa
o-seki einokyeki, nepiki e-
masho o-l-oiboni naji ol-okora,
neman il-moruak inna-kima,
nerany, nejo :
Eng-ai narok, hoo-oo !
Eng-ai, indooko ’yook !
Hoo ! ol-le-’mouo ! Hoo !
Eng-ai narok, hoo-oo !
Eng-ai, indooko ’yook !
If there is no rain, the old men
light a bonfire of cordia wood, into
which is thrown the medicine-man’s
charm called ol-okora. They then
encircle the fire and sing as follows :
Solo. The black god ! ho !
Chorus. God, water us !
O the of the uttermost parts of
the earth 1 !
Solo. The black god ! ho !
Chorus. God, water us !
Free Translation.
God of the rain-cloud, slake our thirst,
We know thy far extending powers,
As herdsmen lead their kine to drink,
Befresh us with thy cooling showers.
1 Lit. The of the horn.
MASAI CUSTOMS
349
O-singolio loo-’n-gera teni
mesha eng-ai.
The children’s song for rain.
Ore ten eany eng-a'i esha,
nerany in-gera, nejo :
Ai, tasha!
Maagor e-swaate,
Ol-choni musana
Oiyeki ’n-guruon.
When there is no rain the children
sing as follows :
Solo. Rain, fall !
Chorus. That the hide does not
choke me,
The old skin
Which takes away the ashes.
Free Translation .
i
Come rain, and bring
Fresh milk to me :
Which I’ll not get,
Except through thee.
n
I almost choke
On that old skin
That ’s used to rake
The ashes in.
HI
For when there ’s drought
Hides old and tough
For children’s food
Are thought enough.
’Singolioitin le-’n-jore.
Ten eiyou nepwo ’1-muran
loo-’l-Maasae en-jore, nengas
aapwo ol-oiboni. Ore p’ eisho
ol-oiboni en-aibon, nepwo.
Ore ten eitanap il-moruak
il-muran lenye, neibughoo
kulle o en-aisho te-’n-gop, amu
ejo : ‘ Enyor eng-Ai.’ Neisililii
sii ’ngoroyok eibungita eng-oti
e-kulle.
Ore pe ebaya en-gop oo-’h*
mangati, ten epwonu ’l-mangati
aaarare,neun il-muran ’1-alema,
neitashe te-’nne-weji netii ’1-
alema lenye, nejo : ■ Nanu ol-
Songs in time of war.
Whenever Masai warriors wish to
go to the wars, they first of all visit
the medicine-man, and as soon as he
has given them medicine, they start.
When the old men are bidding
their warrior sons farewell, they pour
both milk and honey-wine on to the
ground, ‘ for,’ they say, ‘ God wishes
it.’ The women sprinkle the warriors
from a milk gourd.
On their arrival at the enemy’s
country, should the enemy offer fight,
the warriors plant their swords in
the earth and stand by them, saying
at the same time : ‘ I am the son of
35o
MASAI CUSTOMS
le-ngania, ten aa ana ten apok,
enne-weji.’
Ore ten eipiri ’1-mangati,
nepwo ’1-muran aaar. Naa, ten
eidip aataar, nerany ereota ’n-
glsliu, nejo :
Aomon ol-ari lai, naomon
eng-A'i-i,
Wo-ho, Woo-hoo !
Wo-ho, Woo-hoo !
Aomon ol-ari lai, naomon 01-
Onana.
Wo-ho, Woo-hoo !
Wo-ho, Woo-hoo !
01-oiboni lang, ol-oiboni
lang,
Kiliki ’manyat naamanya ’1-
mongi.
Wo-ho, Woo-hoo !
Wo-ho, Woo-hoo !
so-and-so ; whether I die or conquer,
it will be in this place/
If the enemy flees, the warriors
pursue and slaughter them, and when
they have killed them, they sing the
following song whilst driving off the
cattle :
Solo. I pray (that this may be)
my year, whom I pray to is God.
Chorus. Wo-ho ! Woo-hoo !
Wo-ho ! Woo:hoo !
Solo. I pray (that this may be)
my year, whom I pray to is Lenana.
Chorus. Wo-ho ! Woo-hoo !
Wo-ho ! Woo-hoo !
Solo. Our medicine-man, Our
medicine-man,
We tell thee the kraals in which
are the bullocks.
Chorus. Wo-ho ! Woo-hoo !
Wo-ho ! Woo-hoo !
Free Translation.
O God of battles, grant this raid
Successful more than all may he.
Lenana, may we homeward bring
The herds whereof we spake to thee.
O wizard chief, bless thou our spears
And make this year the best of years.
Ore pe emutye ’1-muran te-
’n-jore, nepuku noongotonye,
oo ’ng-anashera, oo ’sanjan enye,
nepwo boo aasai eng-Ai, ten
eilepu ol-akira le-’ng-akenya.
Neaniki ’n-gujit il-kilani
lenye oo ’malasin naashumye
kulle, amu ejo : c Etataana pe
epwonu ’n-gera ang ; ebaiki
eata e-sumash.
When warriors tarry on a raid,
their mothers, sisters, and lovers
collect outside the huts on the
appearance of the morning star in
the heavens, and pray to God.
They tie grass on to their clothes,
and leave milk in their gourds, for
they say : ‘ Our children will soon
be returning, and when they arrive
they may be hungry.’
MASAI CUSTOMS
35i
Ore ten eitururo pokin,
nerany, nejo:
Eng-Ai naomon, nening.
When they have all collected to¬
gether, they sing as follows :
Solo. The God to whom I pray,
and he hears.
Eng-Al naomon en-domono.
Chorus. The God to whom I pray
for offspring.
Aomon Parsai nailepua.
Solo. I pray the heavenly bodies
which have risen.
Eng-Ai naomon en-domono.
Chorus. The God to whom I pray
for offspring.
’N-gera angenn’-£lo inyiaku.
Solo. Eeturn hither our children.
’N-geraangenn’-dloinyiaku. Chorus. Keturn hither our children.
Free Translation.
O thou who gavest, thou to whom we pray
For offspring, take not now thy gift away.
O morning star, that shinest from afar,
Bring back our sons in safety from the war.
Etii sii likae-singolio le-’ng-
omono e-’ng-Ai ten eimutye
T-muran te-’n-jore. Erany i-
ngoroyok pokin eibungita ’m-
bukurto kutiti naapisingare
*n-gujit naanyori, nejo :
1
There is another prayer to God,
which is sung when the warriors
tarry on a raid. All the women
collect together, and, whilst holding
in their hands small gourds covered
with green grass, sing as follows :
1
Eng-Ai ! eng-A'i ! taku
Il-mishiren 1 le-’ikinga !
Solo. God ! God ! tear out
Chorus. The brand-marks of the
people !
Takieku
Il-mishiren le-’ikinga !
Solo. Tear out, tear out
Chorus. The brand-marks of the
people !
11
11
Na-toiye emigira.
Eshomoki eng-omono e-’ng-
Ai.
Takieku
Il-mishiren le-’ikinga !
Solo. Girls, be not silent.
Chorus. It is being prayed to
God.
Solo. Tear out, tear out
Chorus. The brand-marks of the
people !
1 Il-mishiren, the brand-marks of cattle. The meaning here is Break the
power of the foe.
353
MASAI CUSTOMS
in
Kileghen oilepu,
Ol-akira le-’n-deipa,
Taku
Il-mishiren le-’ikinga !
IY
’Ng-atambo e-Koimereg,
taku
Il-mishiren le-’ikinga !
Otonie en-daruna, taku
Il-mishiren le-’ikinga !
hi
Solo. Venus who is rising
Chorus. And the evening star.
Solo. Tear out
Chorus. The brand-marks of the
people !
IY
Solo. The clouds of snow-capped
mountains, tear out
Chorus. The brand-marks of the
people !
Solo. (He) Who waits till the
heavens are red \ tear out
Chorus. The brand-marks of the
Free Translation.
O God of battles break
The power of the foe.
Their cattle may we take,
Their mightiest lay low.
ii
Sing, O ye maidens fair
For triumph o’er the foe.
This is the time for prayer
Success our arms may know.
iii
Morning and evening stars
That in the heavens glow,
Break, as in other wars,
The power of the foe.
IV
O dweller, where on high
Flushes at dawn the snow,
O cloud God break, we cry,
The power of the foe.
Ore ten erinyunye ’1-muran When warriors return from the
te-’n-jore, pe ebaiki te-’n- wars, they sing the following song
netaana ’ng-angite enye, on approaching their kraals :
nerany epwo, nejo:
Epwo’ng-alepok ing-oriongi. Solo. The milkmen go behind us.
Kisulie too-’l-ngatunyo. We have conquered with the head¬
dresses of the lion’s mane.
Chorus. Yoa ! I burn ! Yoa ! I
burn !
Yoa ! I burn ! Yoa ! I burn !
Yoa apej ! Yoa apej !
Yoa apej ! Yoa apej !
1 The sun.
MASAI CUSTOMS
353
Free Translation.
The foe is routed : surely not in vain
Upon our brows we bound the lion’s mane.
With bootless zeal the herdsman tracked our line,
Far, far ahead we drove the captured kine.
Their kraals we’ve burnt, their cattle we have ta’en,
And now we come in triumph home again.
’Singolioitin loo-l-muran.
Warriors’ songs.
Ten epwo ’1-muran loo-’l-
Maasae en-jore, ore p’ ear
il-meek, nesira e-matwa
e-tatene oo-’seseni to-’l-k&ria
o e-matwa e-kedyanye te-’n-
duroto.
Nerep il-kulikae lekwa
ootaarishote.
Anaa elle orepi aajo :
Etaa shumaroto
Ol-teigha lino eibungi,
Tin idamu ’ng-angite,
Em-barnoti o-’l-Puruo.
When Masai warriors kill bar¬
barians in a fight, they paint the
right half of their bodies red and
the left half white.
The comrades of those who have
killed some of the enemy then sing
their praises.
The following is an example of
their songs:
Solo. The pig-tail on the top of
your head
Is about to be seized
When you remember the kraals,
Chorus. O warrior son of 01-
Poruo.
Free Translation.
Son of Ol-Puruo,
Mighty in battle,
Dost thou remember
The kraals and the cattle
We took from the foemen,
What time in thy daring
We scarce held thee back by
The plaits thou wast wearing?
354
MASAI CUSTOMS
Eji sii kulikae-repeta. The following are other examples :
a Solo. Ol-le-Langoi, ol-murani odo, ’1-memutana
Latukuyanye. ( Chorus ) En-deipa neitu lepeta.
Solo. Ajo edo. ( Chorus ) Keikajita ? (Solo) Kat’-uni to-’l-apa obo.
Chorus. Aroi le-’ng-ang ang n&itadoli ’N-Jowaine1.
Nekedoki em-bwoto te-Kimar’2 eikararo.
Solo. Ol-le-Langoi, the warrior who has reddened the ground
with the blood
Of those whose country had not been reconnoitred.
Chorus. Who ran on ahead and returned in the evening to
the van.
Solo. I tell you he has killed. ( Chorus ) How often? (Solo)
Three times in one month.
Chorus. The cows with the crumpled horns which were shown to
Ainsworth were in the kraal.
We captured them because he climbed to Kimara to take the place
of those who had retired.
Free Translation.
i
Sing we the praise of that foremost of fighters,
Ol-le-Langoi, whose spear was ne’er wielded in vain,
Who spied out the land for our warriors advancing
And made the ground red with the blood of the slain.
n
Slumbered the foemen unwitting of danger,
Though we knew not the country, we felt no dismay,
But a bitter awakening was theirs in the morning
When thrice in one month thou their bravest didst slay.
hi
Mighty the spoil from the kraal that we captured,
The herds of horned cattle we drove o’er the plain.
To Ainsworth1 we showed them. Thine, thine is the glory,
Ol-le-Langoi, whose spear was ne’er wielded in vain.
1 J. Ainsworth, Esq., C.M.G., H.M. Sub-Commissioner, Ukamba Province.
2 Kimara is the Masai name for a district in Kikuyu.
MASAI CUSTOMS
355
Solo. Etaa eng-ori e-’n-giteng m&itoningo,
Chorus. Nikiru ’n-gejek, Medoto lang oraposhe.
Solo. It came to pass that we heard the lowing of the kine,
Chorus. He ran (until he captured them), our Medoto of the
sjDlendid shield.
Free Translation.
Medoto of the splendid shield
Hath heard the lowing of the kine :
Soon shall their teeming udders yield
Rich store of milk for me and mine.
Solo. Eitu kutuko T-Murangu 1 oo T-Makindara 2.
Chorus. Tipika ol-le-Parmet el-lughunya e-’m-bwoto.
Solo. Ebaiye misira ol-pile lai eng-opito,
Chorus. Eitu kinyototo eng-aj’-ang, nado ’1-onito.
Solo. The people of Marangu and Moshi are in terror,
Chorus. Place the son of Parmet in the van of the fight.
Solo. When you did not kill anybody,
Chorus. We did not leave our hut, blood-red is our sign.
Free Translation.
Marangu and Moshi are cowering in terror:
Son of Parmet, go thou in the van of the fight.
If the foemen escape thee, at least we shall conquer,
With thee as our leader we’ll never seek flight.
By our shields shalt thou know us, blood-red is our scutcheon,
The hosts of the Chaga shall yield to our might.
Marangu and Moshi are cowering in terror :
Son of Parmet, go thou in the van of the fight.
Solo. Ej’ Ol-le-Tema e-sidai ang neitu eiteri.
Chorus. Elle leitu apikye ol-chokut lin’ en-jangar.
Solo. Etaa ol-chokut odupa kingurakini.
Chorus. Kido ’m-biron ten enyiku en-jololoto.
1 Marangu is one of the Chaga States on Kilima Njaro.
2 Mandara was a great chieftain of Moshi, one of the Chaga States.
HOLLIS B b
356
MASAI CUSTOMS
Solo. It is said the son of Tema has an ostrich feather head-dress
which has not been worn.
Chorus. I did not refuse to give you the credit of killing the
herdsman.
Solo. They are seeking a stronger herdsman for you now.
Chorus. You killed another by the doum palm as we entered the
country.
Free Translation.
Wlien Tenia’ s son first donned the ostrich plumes —
The manly dress that marks the warrior’s pride —
Two foes he slew before the raid was done,
And in their blood his maiden spear was dyed.
The first was in the border marches slain
Beside the palm-tree, next the neatherd fell.
Sendeyo seeks a stronger herdsman now
To guard his kine ’gainst one who fights so well.
En-gidipata
Plate XXYII
1, 2. Bow [£
and Quiver [J],
3, 4. Masai sword and sheath [£].
%r 0
eSv6enjo * J
: 0^1
- * " '
w
INDEX
Adultery : see Crimes.
Ages and generations : see Masai.
Antelope, 222, 319.
Ant-hill with two exits, 198.
Barbarian, savage (Bantu), 132, 298,
312, 318, 321, 331 ; origin of, 272.
Barren women, 177, 280, 309.
Beads, 29, 145, 258, 282, 320, 323, 338.
Birds, 295, 298, 318, 319, 323, 333.
Birth, 306, 345.
Blood as food, 317, 335, 345.
Blood- money, 31 1.
Brand- marks, 290, 351.
Buffalo, 228, 319.
Buffalo-horn : see Horn.
Bullocks : see Cattle.
Burial : see Dead.
Butterfly, 258.
Cannibalism, 144, 177.
Castration, 344.
Caterpillar, 179.
Cattle, 121, 127, 160, 178, 189, 195,
266, 288, 302, 309, 317, 350, 354;
and ghosts, 308 ; branding and cutting
ears, 290 ; descending from heaven,
268, 270, 327; disease foretold by
medicine man, 327; hide, 127, 147,
254, 269, 270, 295 ; method of slaugh¬
tering, 157, 300; names, 189, 195, 288 ;
number in Naivasha Province, 319 ;
skull placed near door of hut, 294.
Caul-fat, 246, 277, 343.
Caves, myths regarding, 280.
Chaga tribe, 28, 355.
Chief, 222 : see also Warriors.
Children, adrift, 177 ; out of knee, 153.
Circumcision, adult, 115, 120, 129, 177,
261, 294, 296, 299.
Clans and families : see Masai.
Clouds, prayer to, 352.
Comet, myths regarding, 277.
Cooking | ots, 331.
Counsellor. 198, 296, 301 ; club of, 320.
Counting : see Fingers.
Cowardice. 115, 132, 297.
Crimes, 310; punishment of, 177, 196,
3TO-
Crow, 201.
Cupping, 108, 257, 317.
Curse, 304, 312, 338, 344.
Day, myth regarding, 278 ; divisions of,
332.
Dead, disposal of, 246, 271, 304, 305,
328.
Death, 304.
Demon or devil, 116, 127, 221 ; animals
out of toe of, 116 ; animals and men
out of fingers of, 223 ; change of ap¬
pearance, 265 ; man out of face of, 223.
Districts and sub-districts : see Masai.
Divorce, 304.
Dolls, 321.
Donkeys, braying at moon, 2 74 ; ear¬
cutting, 290; herding, 178; saddling,
156, 292.
Dorobo, hunting tribe, 28, 228, 235, 266,
270, 289, 297, 317, 330.
Dress, boys wearing women’s, 298 ; of
old men, 255, 277, 300, 345 ; of war¬
riors, 283, 284, 294, 301 ; of women
and girls, 245, 249, 250, 258, 282, 284,
303, 341, 345, 347 ; warriors exchang¬
ing, 31 1.
Ear-cutting, 290, 306.
Earth, 245 ; and sky, myth regarding,
279-
Earthquake, myth regarding, 279.
Echo, 170.
Eland : see Antelope.
Elephant, 108, 184, 266, 319.
Europeans, 29, 316 ; arrival of, foretold
by medicine-man, 278, 326.
Fan of old men (ol-lenywa), 272, 320.
Feasts, at which honey-wine is drunk,
294, 302, 312 ; at which oxen are
slaughtered, 293, 297, 299, 300, 302,
305,312,317,322,345.
Fingers, employed in counting, 41 ;
names of, 26.
Fire-sticks, 160, 342.
Fish, 319.
Flocks, myth regarding, 278.
Food, 107, 127, 146, 195, 212, 237, 292,
294, 302, 314, 317; ants and lizards
as, 1 54 ; not eaten by men and women
INDEX
358
together, 293, 345 ; of pregnant women,
317 ; of warriors, 242, 317.
Free love: see Intercourse of sexes.
Frog, 184.
Fruit, 165, 251, 319, 338.
Games, 321.
Germans, 329.
Ghosts : see Spirits.
Giraffe, 235, 320.
Goats, killed by strangulation, 243 ;
skin, 254, 259, 295 ; and sheep, myths
regarding, 278; number in Naivasha
Province, 319.
God, 195, 266, 270, 290, 346, 349 ;
prayers addressed to, 249, 345 ff.
Gods, black and red, 264, 270, 348.
Gourds, 331 ; carried by newly married
women, 303 ; cleansing, 339 ; mending,
341-
Grass, 245, 249, 264, 267, 288, 322, 350.
Halo : see Moon.
Hare, 107, 184, 212.
Heaven, souls going to, 308; and earth,
myth regarding, 279.
Hiccoughs, 334.
Honey, honey- wine : see Food.
Horn, 284, 319, 324 ; blowing, 159,320.
Hospitality, 287.
Hunting : see Dorobo.
Huts, 253, 268, 292 ; plastering, 121.
Hyenas, 128, 212, 320.
Illegitimate children, 31 1.
Illnesses, 327, 334.
Inheritance, laws of, 309.
Intercourse of sexes, 120, 143, 288, 303,
311,312.
Iron, 282, 330.
Ivory, 284, 319.
Jackall, 184, 320.
Judges, 296, 311.
Kikuyu, 354.
Ki*aal, changing, 121, 127, 160, 255,
266, 292; deserted, 244, 255, 3 1 1 ;
called O-singira, 300 ; various kinds
of, 292.
Kudu : see Antelope.
Kwavi, origin of name, iii.
Le-eyo, the first Masai, 270, 271.
Leg, standingon one, 253.
Lenana (Ol-Onana), 263, 305, 326 ;
prayers to, 350.
Leopard, 184, 294, 320.
Life after death, 144, 146 ; reason for
disbelief in, 271.
Lightning, myth regarding, 278.
Lions, 128, 198, 212, 294, 320.
Lover, 202, 292.
Lumbwa or Kip-sikisi, iii, 27, 322.
Lumbwa or Oikop, iii, 27, 189, 280, 322.
Marriage, 12 1, 129, 170, 201, 238, 299,
302,309,331.
Masai (Il-Maa or Il-Maasae), ages and
generations, 261, 288, 291, 303, 312;
clans and families, 260, 265, 290, 303,
307, 325, 330; districts and sub¬
districts, 259, 260, 285, 291, 296, 299,
325> 327, 329,‘ origin of, 29, 267, 270,
272.
Mbatian (’M-Batyany), 308, 326; chil¬
dren of, 326, 347.
Medicine-men, 132, 154, 164, 208, 277,
307, 324, 338; genealogy of, 326;
insignia 327; prayers addressed to,
347, 350.
Medicines, 335, 343.
Milk, 189, 191, 195, 288, 317, 349, 350.
Milky way : see Stars.
Mist, voice issuing from, 266.
Mongoose, 198.
Monkeys, 108, 129.
Months, 275, 333.
Moon, eclipse of, 274; myths regarding,
2 7 3, 276; prayers to new moon,
274-
Mountains, 241, 279, 280, 326, 328.
Mourning, 306, 314.
Murder, 129, 132, 155, 196, 299, 300,
31 1, 350.
Myths, 264 ff.
Naiteru-kop, 266, 270, 271, 280.
Names, 127, 143, 170, 177, 178, 179,
195, 242, 295, 304, 306, 316, 349.
Naming children, 293.
Night and day, divisions of, 332 ; myth
regarding, 278.
Nilotic tribes, similarity of customs,
144, 154, 246, 253, 2 66, 271, 277, 279,
286, 288, 300, 307, 314, 315, 316, 317,
318, 332, 333, 341-
Nudity of males, 144, 295.
Oath, form of, 344.
Oikop : see Lumbwa.
Ol-Onana : see Lenana.
Omen, 323.
Orion : see Stars.
Ornaments, men’s, 283, 294, 300, 301 ;
women’s and girls’, 282, 283, 306.
Ostrich, 198, 320.
Peace, 289, 321.
Pipes, 318, 332
INDEX
359
Pleiades : see Stars.
Polyandry, polygamy : see Intercourse
of sexes.
Prayers, 249, 274. 345 ff.
Purchase, 100, 318, 331.
Paid : see War.
Paid, called en-oo-'n-dorosi, 301.
Pain, 145, 254, 333, 334; myths regard¬
ing, 264, 267, 278; prayers for, 347 ff.
Rainbow, myth regarding, 277.
Phinoceros, 184, 320.
Pivers, 280, 322, 330.
Sale : see Purchase.
Salt, 318.
Salt-lick, I2T.
Salutations, 284, 287.
Sandal, 132, 189, 305.
Seasons, 333.
Seduction : see Crimes.
Sendeyo (Sendeu), 263, 327.
Serpent, 266, 30 7.
Servant, 189, 292.
Shaving, 298, 301, 306, 314.
Sheep, 239, 278 ; ear-cutting, 290.
Shields, markings of, 291.
Sky and earth, myth regarding, 279.
Slaughter-houses, 115, 189, 292.
Sleeping person must not be awakened
suddenly, 308.
Small-pox foretold by medicine-man,
327-
Smiths, 331.
Snakes : see Serpent.
Sneezing, 334.
Snuff' : see Tobacco.
Somali, 325, 330.
Songs, 148, 1 91, 274, 325, 345.
Souls and spirits, 307.
Spirits, food of, 127.
Spitting, 1 15, 315.
Spokesman : see Counsellor.
Stars, myths regarding, 275, 276 ;
prayers to, 346, 350, 352.
Steam-jets, myth regarding, 279.
Sun, myths regarding, 273, 278 ;
prayer to, 352.
Sunrise and sunset, myth regarding,
2 75-
Surgeons, 343.
Swahili, 315, 332.
Tattoo, 341.
Taveta, 221, 246, 280.
Teeth, extraction of, 239, 250, 313.
Theft : see Crimes.
Thunder, myth regarding, 265.
Tobacco, 223, 237, 302, 318, 332.
Tree, blood issuing from, 280 ; fallen
on road, 289.
Trees and plants, 145, 164, 235, 251,
253, 258, 265, 297, 299, 301, 318, 321,
335 #•> 342> 343, 346-
Trial by ordeal, 345.
Twins, 145, 1 71.
Venus : see Stars.
Volcanoes, myth regarding, 279.
War, 120, 132, 178, 189, 202, 214, 325,
349 ; reason for waging, against other
tribes, 269 ; songs, 349 ff.
Warriors, praising the brave, 289, 353 ;
selection of a chief, 299 ; titles, 298.
Weapons, Dorobo, 236 ; of boys, 296,
298; of old men, 159, 256, 291 ; of
warriors, 115, 146, 189, 291, 294.
Wildebeest, 320.
Wounds, treatment of, 343.
Yawning, 334.
Zebra, 239, 247.
THE END.
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OXFORD
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